A FAMILIAR EXPOSITION or Commentary on Ecclesiastes. Wherein the world's vanity, and the true felicity are plainly deciphered. BY THOMAS GRANGER, Preacher of the Word at Butterwike in Eastholland, Lincoln.  
LONDON: Printed by T. S. for Thomas Paulet, dwelling in juie-lane. 1621.   

TO THE RIGHT Reverend Father in God, and my very Honourable good Lord, GEORGE, by God's providence L. Bishop of Lincoln, and high ALMONER to the Kings Most Excellent MAJESTY, continual increase of all true HAPPINESS.  
Most Reverend, and my Honourable good Lord.  
IT is not more trivial than true, Nimia familiaritas parit contemptum, Too much familiarity breedeth contempt. Plenty breeds loathing of what we most desired, and wearisomeness in what we most delighted, custom causeth facility, and that again produceth carelessness, and neglect. Necessity searcheth and findeth out necessaries, Art beautifieth, but out of Art springeth idle curiosity that marreth all. What integrity is there in any thing? When the world was clean purged by waters, and the wicked swept all away, yet there remained a secret Cham lurking in the righteous family, and in Lot's house one that looked back to the rich plain of Sodom. The purest quintessenee extracted from the purest body by the precisest subtlety, hath in it semen corruptionis, an insensible beginning of corruption. The Church being cleansed of her leprosy, and restored to her antiquity comely▪ and beautiful, groweth so curious on the one side, and so Atheistically sacrilegious on the other side, that who is a good man, who a wise man, sub iudice lis●est. We are falling from comely sobriety, to proud overweening curiosity, and fantastical levity, like those that think a thing never to be well, till it be spoiled with too much fingering, whitling, and hammering. Too much playing with the fantasy, (the disease of these times) marreth a good understanding. For as a learned man saith, it is matter erroris, the mother of error leading us from natural portraitures to antics, the like whereof (for illustration sake) is to be seen in our apparel, and putting on thereof, and should be seen in our bodies, if they were of aerious substance, and changeable at our will. Much preaching we have, and much hearing, (a peculiar blessing on this nation) we are ripe of conceit, and glib of tongue, every thing is easy, nothing difficult, and how many think themselves able to teach their teachers, and govern their governors? Surely, if the Pulpit, and place of authority, were granted them, we should have so many new coined Churches, and polities, that the divine, true, and natural portraiture of both should be lost, and all of us left in a maze, and as creatures translated out of their proper element into another. Much have we in times past desired the sober, and plain preaching of the word, for knowledge of the truth, and right practice of duties towards God, and one towards another, but the fickleness of many is weary of both. They cannot tell whom they would hear, what they would hear, what form they would have, and as the sickly man, and want on child would have they know not what. Many are so ravished with their own antics, and conceit of their own knowledge, and all-sufficiency, that it is enough for them to hear for variety, and comparison sake, new instruments, new voices, to look the Preacher in the face, but in the mean while, like Cutpurses, to have their sacrilegious hands in his pocket, and to salve the smarting sore with a dinner or a supper, sauced with oily words, with deceitful hollow courtesies, which fill the eye and the fantasy (bewitchingly) but dry up the blood in the veins; for we are fools, but they are wise. Their heart goeth after their pride, after their covetousness, Ezech. 33. 31. Plenty of the word hath bred loathing thereof, and plenty of Preachers contempt of them. Many have heard, and seen Christ enough, yet find neither profit ●or pleasure in him, he hath neither form nor beauty; therefore unclean spirit return home again, fox to thy kind, dog to thy old vomit, sow to thy wallowing in the mire. Heathenish devotion is mere madness; Popish devotion is superstitious, and foolish sober hearing and well doing is wearisome: What remaineth but Epicurism? And what is that but to make an Idol of the corruptible body, the most rotten Idol of all? Surely, neither Pagans, nor Popish Churches and houses were ever so filled with Idols, as they are now. For the belly, body, or person, is the Epicures Idol, as the Apostle saith, Phil. 3. 19 And how this Bell, and jezabel, the corruptible cark is should be more adored, and deified, than now it is, I conceive not, neither can any Cook, or Tailor imagine, for in devising new follies they fall into the old unawares. Now what will be the ripeness of this swinish wallowing in the lees of concupiscence, but backsliding into Paganism, or rather a progress into Atheism, when all good wisdom and understanding is depraved through lust? So that in the end, we shall be worse Ignorants, or rather worse miscreants, than ever we were, according to that principle in Philosophy, Bonum optimum corruptum fit pessimum.  
Considering the season (beloved Father in God) I was in doubt whether it were better to have exercised myself in the Prophet jeremy, whose prophecies are well befitting this last end of the world, drawing near to the universal judgement, as the particular nation of the jews did towards theirs, for their wilfulness, hardheartedness, contempt of their Prophets, carnality of their Priests, confidence in their own strength, covetousness, oppression, etc. But because I feared both means and health would fail me in so long a work, I undertook this, which is of like nature; and intent, namely to withdraw men from the transitory world, and the perishing lusts thereof, even from this loathsome Belly-Idolatry, spiritual Mastupration, Selfe-harlotry, to the fear of God, and obedience to his commandments, considering the proud presumption▪ want on security, the civil filthiness, modest levity, courteous Chuch-robberies, and the fruitless jangling professions of many, whose prattling, and hearing is endless, but good works in humility, and love, to which God hath elected and redeemed us, are far from them, Ephesians 1. 4. Titus 2. 14. which caused wise, aged, experienced Solomon to say, Eccles. 12. 12. Be admonished by these my Son, for of making books there is no end, and much reading is a weariness to the flesh. But he that is not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed, jam. 1. 25. For this is totum hominis, the whole duty of man, Ecces. 12. 13. Surely, if blessedness be to be found in the deed, then in much writing, reading, speaking, hearing, there must needs be weariness, if not to the body, yet to the conscience, which in these outward exercises only, can never find true comfort, or assurance of God's love.  
Now I have made choice of your Lordship, to whom I might Dedicate this work; and that for sundry causes: First, that I might exhibit it to you as a New years gift, the best that I have, in token of my sincere love and duty, and earnest desire of your prosperous and happy welfare, who as you were studious yourself, when once you were Fellow of Queen's College in Cambridge; so were you a special favourer, and furtherer of the Studious, whereby you purchased special love, both in your own College and abroad also, and the same through your perseverance, and prudent government is still continued amongst us that live under your jurisdiction. Another cause is, that it might find the better passage under your patronage, and kinder entertainment under your name, that though it be defective in selfe-desert, yet for your sake the indifferent, benevolous, and generous eye, respecting the strong, might ingenuously pass by the we●ke. Moreover, being desirous to show forth some testimony of my thankful mind for your Lordship's great favour towards me; I thought good to offer that, which only I am able to give, and which I know you are most ready and willing to receive, even the fruits of my Ministerial labours to you, a special favourer of faithful Ministers. Lastly, as tokens of small weight, but of great value, are more acceptable than great Sums, I trust that this small gain of my one Talon, which I present to your Lordship, as a token of my sincere affection, obedience, and service, shall countervail a ponderous volume. And what I am less able this way to perform, I shall recompense with my continual and hearty prayers for your temporal and eternal happiness.  
London, 1. jan. 1621. Your Lordships in all humble observance▪ TH. GR.   

TO THE RIGHT Worshipful and worthy-minded Gentlemen, Sir james Fowlerton, Sir David Murray, Sir Peter Osburne, Knights: Mr. john Murray, Mr. William Car●e, Mr. Henry Gibbe, of his Majesty's Bedchamber, Mr. Emmanuel Giffard, one of the Gentlemen of his Majesty's Privy-chamber, Esq. Mr. James Douglasse, Mr. Richard Jones, Mr. Endymion Porter, Mr. John Heron, and Mr. John Parker, Esquires: Grace and Peace be multiplied.  
RIGHT WORSIPFULL, and worthy minded Gentlemen: Having in the first place elected the divine, learned, judicious, enriched with wisdom, and piety, for the patronage of this work, I have also further bestowed the same on you, (nil minuit de lumine lumen) to the end that being shielded with reverend, and pious gravity▪ in the Van, and guarded by generous and unblemishable virtue in the Rear, I may be safely protected from the snarling detraction of envy on the one side, and receive a favourable construction of what may be amiss on the other. The universality, and excellency of the subject, hath enlarged my dedication; It is Solomon's Ethics, his tractate de summo bono, of the chief, and complete felicity, and the world's vanity, and therefore the very root, seed, or kernel of all happy knowledge, both of good, and evil in all things, natural, political, ecclesiastical. Contraria iuxta se posita magis illucescunt, say the Philosophers; and saith a Father. Qui malum non novit, perfect bonum non intelligit, He that hath not known evil, doth not perfectly understand good. As the earth, so the Arts have their weeds, from which they are purged by their Physician. Truth is like Gold in the Mine: Uprightness is sur▪ rounded and clouded with calumnies: Wisdom is darkened with sophistry▪ Impurus spiritus se immiscit in omnibus: The unclean spirit intrudes himself into every thing. Solomon therefore doth not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est astruere, positively avouch and lay down the grounds of true felicity, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, destruere, destroy the false and counterfeit felicities of man's dark heart, and that by evident arguments, drawn from such grounds as the wisemen of the world could not find, groping like the Sodomites for Lot's door, but could not find it; not so quicksighted as he 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 than the Fishes in the Sea and worms of the Earth feel the weight of either. Worldly wisdom is weariness, both to the body and mind▪ and a vexation of spirit. For being itself crooked, it cannot rectify things crooked. Mirth is madness. Royal magnificence is transitory and m●table. The sagest advisements depend on uncertain issues. Prosperity and adversity are set one against another, as hill against dale. The restless Pole is immoveably fixed in his place; as the grinding millstone, so is the earth in her centre a mass of mutabilities. Of the heavens there is a constant revolution, up and down, to and fro, they never have the same face, never 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 perpetual ascending and descending of life, and state. Every man, every state, every thing is a Planet, whose spherical revolutions are some of longer, some of shorter continuance. Vulgar judgements are variable; their counsels groundless. Scinditur incertum studia in contraria vulgus; but the prudent designs of sage States are firm; even so are the imaginations of the wisest worldlings in all their ways, and erterprises; but the foundation of God remaineth sure. Their wise sayings are applauded, when they do but dream waking, and rave like men in sickness, thinking themselves to be in Dothan, when they are in the midst of Samaria; 2 Kings 6. When they are on the surest ground, they walk on pinnacles; again, when they are naked in the midst of their enemies Camp●, they are armed in the strongest fort. For the hand of God doth all, that men might fear before him, and not lean to their own wisdom. Yet vain man would be wise, seeing he is but a wild Ass' Colt, saith job. He would be happy, being but a mass of mortalities. For being the most compound and universal 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 than is the corruption of his spirit? That is to be seen by the corruption of the most excellent spirit. Both have their restraints, and limitations; yet hath not God left man in desperation, but in his eternal wisdom provided means of restauration, which here is begun, and there finished, whence the Author of corruption fell. This restauration is first the renovation, or change of the centre, the root of man, I mean his heart or spirit of his mind; then of his spirits vessel, I mean the brutal nature, or inferior part, which I take to be the sperm, or quintessence of the universe, and then are all things renewed with him; 2 Cor. 5. 17. Felicity therefore is here to be had, and by the holy endeavours of renewed wisdom to be obtained. But this good in this vale of misery is imperfect, yet in continual motion, and progress to perfection, though the whole engine with all the furniture thereof, man, and every condition and state of life, ethic, politic, ecclesiastic, groan under the burden of vanity. Here then is wisdom and work for the curious Alchemist, who surpasseth common capacities. Here is the skill that extracteth gall out of honey, and honey out of gall. Here is the Philosophers stone, that turneth iron that base mettle, into gold the purest mettle, even the sovereign good that overcometh evil, yea, that turneth things in their natures cursed, into blessings, the beginnings of endless torments into eternal glory, the light that expelleth darkness, the life that swalloweth up death, the spirit that weareth out the leprosy, canker, and rottenness of the spirit, of the vessel, of the person, of the outward state. To omit the many learned dotages of the worldly wise, and madnesses of self-willed Idiots; some man thinketh himself happy, if he knoweth the evils of this life, and with all hath knowledge to avoid them, and in procuring of good unto himself for his bodily ease, comfort, and pleasure, thinks that by this wisdom he hath obtained the chief good, and so kisseth his hand, and sacrificeth to his net, his subtle, sound pate, as he judgeth. Here is his uttermost extent, in this sphere is he rolled as the Sow in the mire. Secondly, some man again esteemeth such a one but brutishly subtle, because he doth not good to others as well as to himself, as the principle of humanity requireth; Quod tibi vis fieri, fac aliis, Do as thou wouldst be done to. Therefore because he is cautelous, and provident for himself, and communicateth to others also, he judgeth himself to be that happy man. He excelleth indeed the former brute, as he again doth that vegetable one; Eccles. 4. 8. even as the air excelleth the water, and that the earth. But the wisdoms of these three conjoined by union into one individual, are but as an excellent vessel, or receptacle for this last. Lastly, another who is truly wise indeed, excludeth this man from happiness yet, because he is but as a beautiful body without a quickening spirit, which is piety, the soul or supernatural spirit, enlining the rest. So that neither the wise vegetable, nor the wise brutal or sensible, nor the wise reasonable or humane, but the wise spiritual organised with the rest (as I may say) is only capable of this sovereign good of Solomon. This only knoweth what is good in evil things and states, what evil in good things and States, what is good for himself in both, in this vain life, according to that line and measure that God dealeth to man. This wisdom ordereth and enliueth the other wisdoms, being a supernatural gift, the divine influence of the sanctifying Spirit: For they being severed from this, are but an eye without the optic spirit, which indeed is no eye, but a dead member. The like we see in the structure of man's vessel, id est, in the vegetable and brutal spirits, but the reasonable soul enliueth, moveth, and ordereth them both, or rather herself in and by them, by virtue of her union with them, whereby they become rational.  
The degrees of this good to be gathered out of Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or positive doctrine, are briefly these:  
1. To be in a calling, according to God's general decree; Gen. 3. 19 Otherwise a man is a belial, a sluggard, a dissolute, dispersed, incompact member, out of favour with God and man, and his own conscience, and lieth open to many miseries, as he is the fittest subject to be sentina malorum, the sink of evils.  
2. To labour in that lawful calling, to exercise his talon, that his Lord may receive his own with advantage.  
3. To labour with diligence, Chapter 9 10. of this book. Hereby many bodily miseries, and occasions of spiritual temptations also are avoided. For a man to be negligent in his business, 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 heaven to the centre of the earth, serving to no other purpose then the reparation & conservation of the souls frail, corruptible vessel: For the soul herself is enliued, fed & conserved by another World, the Word of God effectual by the spirit that speaketh therein. The body is ex limo terrae, of the slime or seed of the universe; but the soul is ex alia propagine, progeny.  
5. As we have received good▪ so to be faithful dispensers thereof, viz. to communicate to others, wherein the essence of charity consisteth. Communicating of mutual duties, is the bond of civil or sociable life, whereby a man in any condition of life, in harmful occurrences, and unfortunate accidents, is preserved, helped, relieved, and the benevolous aspect of neighbours congratulating his prosperous state, is a lightsome, pleasant, and comfortable thing. Moreover, danti dabitur, & qua mensura metimini, vobis metietur. But this communicating is of all gifts and duties, towards equals, superiors, and inferiors, even of every one in their place and calling towards others, in oeconomike, ethic, politic state. Thus far the Heathen man goeth, but here he makes a stand, he cannot transcend his Orb. All things are made for man, saith Cicero, and man is borne for man, to be serviceable and comfortable one to another in sociable life. Therefore all these degrees do but as it were constitute the vessel of the quickening spirit.  
6. The sixth and last degree therefore of felicity, is piety towards God, sincerity in divine worship, briefly shut up in this word, Fear God, and keep his Commandments. It is totum hominis, or totus homo, the whole man, without which he is but praestantissimum brutum. What this fear, and obedience is, is set down in the Law of Moses at large, which is more largely and plainly expounded by the Prophets, and they again by the life and doctrine of our Saviour Christ, and that again by the Apostles, and they by Pastors and Teachers to the World's end. This is that complete sovereign good, of soul, body, and state, positively taught in this Treatise. Which in a word is this, the wise demeanour of a man towards himself, towards others, towards God, in things concerning his own body, and person, concerning communicating, or sympathising others, concerning divine worship according to the direction of God's Word. These degrees must not be sundered, but kept entire of him that would be completely happy, so far forth as happiness can be obtained in this confused, enormous World. Men being ignorant of this sixefold union, fall into many errors, run out into many extremities, and plunge themselves into a gulf of miseries, yea, and digladiate among themselves, praising, dispraising, blaming, excusing they know not what, even tossed in a labyrinth. But he that builds on this ground, and walketh in this light, riddeth himself and others out of many, even infinite errors, and miseries of this vain life. One man will be very devout and zealous, but what inconveniences runneth he into, when he neglests his particular calling? and of the practice of how many duties and goods that by him might be done, is he deprived? Certs in quo peccaveris, in eodem puniêris. Wherein a man sinneth, therein shall he be punished; poverty, debt, imprisonment, etc. shall fall upon him, and the objecting of his profession to scandal, is no small matter. Sed peccat in tutiorem partem; But I say, what enforceth that offence at all? He that saith, Deum timè, fear God; saith also, Mandata eius serua, Keep his commandments; whereof diligent labour in a calling is one. For want whereof a man omitteth much good, and offers himself to many temptations, and snares. Another laboureth diligently, and worshippeth God, but neglects the duties of charity, whereof in these days there are not a few. Saint james complaineth of such. Another insisting on duties of charity, neglecteth the duties of piety. But to reckon up the extremities, and errors of men in the breach of this union, which yet would all be wise, and seem happy to themselves, is an endless work. A sound and prudent spirit within a man, is better than a World of Books. Therefore Saint john saith, that those few leaves of the Gospel by him penned, among a World of Books that might have been made of Christ's sayings and doings, are sufficient, what needeth more? Neither the whole Scriptures, nor the Volumes of the Fathers, nor what can be uttered by voice, can prevail, where an heart is wanting. And who can give man an understanding heart, but God only? yet are men presumptuous, therefore they come not to the fountain of wisdom, and so live and die in vanity. Thus have I briefly declared the very life, and substance of this Treatise of the wise and aged King, whose sentences, though they seem to be difficult and independent, collected by some that have taken them from his mouth, upon occasions uttered; yet are they doubtless a continued speech, purposely penned, every thing orderly cohearing, and methodically colliming at the same object. The more wise and aged, most commonly the less discursive; and much talking is tedious, their sentences are brief, fundamental, and pithy, and their words seem oft times very independent. Besides this, Solomon, without regard to artificial structure, uttereth his experiments, and that from the heart to the heart, not from the brain to the ear, (as common use among many is in these heartless days) and also as the sanctifying Spirit of God moved him. Therefore are his words pure without tincture, altogether of spiritual relish, and without any taste of the cask. For his main drift is to cast man wholly out of himself, that he might be found in Christ alone, or else be utterly lost. Cap. 12. 13. Phil. 3. 8. 9 10.  
Now my earnest desire, reverend, religious, and learned Gentlemen, lovers of learning, special favourers, and friends of the learned and virtuous, is, that you would judge 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 loveth your virtues, then respecting the dignity of the work itself, which notwithstanding shall be such like as it shall please you to accept, and the Lord to work by it in the hearts of the Readers without whose quickening Spirit, the whole Scripture is but a dead letter, but into whose nostrils the Lord shall breathe again the breath of eternal life, it is to them no nose of wax, as the Papists say, but a plain even way, a lantern to the feet, a light to the paths. Howsoever, we are unto God the sweet savour of Christ in them that are saved, and in them that perish; 2 Cor. 2. 15. And unto you this public testimony of my observance, and love for your love to our gifts and calling, I trust shall be acceptable; which I shall recompense again with my continual and hearty prayers to Almighty God, the Father of lights, and fountain of all good, that the true felicity and chief good revealed to, and penned by Solomon, and here explained, may be plentifully conferred upon you, to your greatest comfort here in your spirits, souls, bodies, states, and perfect glory of all in the Kingdom of glory.  
London, 1. jan. 1621. Your Worships in the Lord to be commanded, TH. GR.   
AN EXPOSITION OR COMMENTARY ON ECCLESIASTES.  

CHAPTER I.  

Verse 1. The words of the PREACHER, the Son of DAVID, King in jerusalem.  

The Inscription.  IN this Treatise of Solomon, two things are to be considered. First, the Title or Inscription, laid down in this Verse. Secondly, the Substance, Subject or Matter thereof, from Verse 2. to the end of the Book.  
The Words of the Preacher. The Author is not simply named, but described, I. By the person that he taketh upon him at this time, the Preacher, not the Politician▪ not handling matter of man's outward state, but of his spiritual state▪ teaching Mortification, or the abnegation of himself, and the carnal consideration and usage of all things on the one side, and the subjection of himself, and all things with him to God only in fear, and obedience on the other side. This word Coheleth, translated the Preacher, is of the feminine gender, signifying properly an Assembly or Congregation; figuratively, a Function or Office in the Church: And it is translated of the greeks. ECCLESIASTES, a Preacher, or one speaking in the Church: Or it may signify (as here it doth) a person reunited or reconciled to the Church; and so●t is a note of a penitentiary teaching others out of his own experience of standing, falling, rising.  
This reconciled Penitent, Church man, or Preacher, is notified by four names in the Scripture, viz Solomon, that is, Peaceable, 1 Chron. 22. 9 jedidiah, that is, Beloved of the Lord▪ 2 Sam. 12. 25 Lemuel, that is Him that appertaineth to God, Prou. 31. 1. Coheleth, in this place.  
II. He is described by his relative, or parentage, Son of David. An argument to move attention, and more serious consideration of that which is spoken, and to procure benevolence. 
David of Dod, ami●us, dilectus.  For David his father feared God, and was beloved of God and the people, whereof he took his name.  
III. By his dignity, or office, King. An argument to move docility, and awful regard, drawn from the dignity and authority of the person, and duty of the hearers. His office is explicated by the object thereof, understood in the next word, viz. the people of God in jerusalem.  
FOUR By the place of his habitation, in jerusalem. jerusalem, the sacrary, Chapel, or Treasure-house of wisdom, the Fountain of wisdom, the only place of God's worship and special presence: And therefore a King excelling all other Kings of the earth, which are but mere worldly politicians, not sanctified, not guided by divine wisdom, but ignorant of the glory of God, which is the end that Kings should only aim at.   

Verse 2. Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is vanity.  

The Proposite.  THe main purpose of Solomon in this book, is, to show wherein the blessed estate, and happy condition of man in this vale of misery consisteth. Which seeing that it is not to be found in the world▪ I mean, out of the Church, the wisemen of the world are of so different, yea contrary opinions among themselves, and all aberre from the truth, because being in darkness, they neither know God nor themselves, neither what is good, nor what is ill for man in this vain life. Again, they lay down this for a ground or principle, that there is a Summum bonum, or felicity, by the wisdom, and endeavour of man to be found in the things of the world: But this ground being false, all their buildings must needs fall down to the ground. But Solomon here by the special instruction and direction of the spirit of God, layeth down such a felicity as the world by their wisdom, could not comprehend. The brief sum whereof is this; Fear God, and keep his Commandments, or in a word, faithful 
The Theme or Question.  obedience is the chief good. This is the Theme, or question, as appears by the conclusion of all, Chapter 12. 13. Now the argument of confirmation is thus framed: 
Principal Syllogism.   

Prop. Either is the fear of God and obedience to his laws the chief good, or else it is to be found in, & by the things of this world, which we call the goods of the body, the goods of the mind, the goods of fortune, or outward goods.  
Assum. But it is not to be found in and by these things.  
Concl. Therefore is the fear of God, and obedience to his laws, the chief good.   
The Proposition is evident, the Assumption is to be proved. 
Prossyllogisme, i. A reason confirming the Principal.   

Prop. If all be vanity most vain, then there is no felicity, or chief good to be found in the things of the world.  
Assum. But all things are vanity most vain:  
Concl. Therefore, etc.   
And so he proceedeth forward in the handling of this argument to the end of the book, which he concludeth, Chap. 12. 8. So that this verse is a Prossyllogisme, or reason added to the principal; in the handling whereof the whole body of this book consisteth. 
* Hebraismus.  Vanity of vanities. An hebrew phrase of speech. They express the comparative often by a preposition, and the superlative by doubling of the same word, which noteth excellency or perfection. As if he should say, all things are most vain, or vanity itself. It is first amplified by a repetition, wherein the adjunct is put for the subject, to signify the certainty of this fundamental truth, which is 
* Epiz●uxis▪  figured as an ingemination, or redoubling of the same sound, more vehemently to move the affections. Secondly confirmed by testimony, the dignity whereof dependeth on the office of the speaker. The Preacher faith it, therefore believe it. Aged men are to be heard with reverence, job 32. 6. 7. I am young, and ye are very old, wherefore I was afraid, and durst not show you mine opinion. I said, days should speak, and the multitude of years should show wisdom. Converts are to be greatly regarded, Acts 22. 19 20. So Paul argueth. Surely they will receive my testimony, for they know that I imprisoned, and beat in every Synagogue them that believed on thee: And Preachers especially, Mal. 2. 7. The Priest's lips should preserve knowledge, and they should seek the Law at his mouth. So Osee. 4. 4. Therefore is Solomon to be believed, being wise, aged, experienced. By vain, is meant imperfect, uncertain, transitory, void of contentation, full of grief, fruitless, to no end, nothing. Briefly, both man and all things with man are naught, and come to naught, 1 Cor. 2. 6. We speak wisdom among them that are perfect, yet not the wisdom of this world, nor the Princes of this world, that come to naught. What hath man than to glory in but in the Cross of Christ, whereby he is dead to the world, and the world to him? as Paul saith. Man therefore, and whatsoever is within him, without him, about him, proceedeth from him, is most vain, even nothing, Phillip 3. 8. till he be a new creature, and all things renewed with him, 2 Cor. 5. 17. Henceforth we know no man after the flesh, yea though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, be is a new creature: old things are passed away, behold, all things are become new.   

Verse 3. What profit hath a man of all his labour which he taketh under the Sun?  

Epilogisme, A Reason confirming the reason of a Reason.  THe Epilogisme confirming the Prossyllogisme. All things are most vain, because man can reap no profit, no contentation of mind, no quietness of heart of all the endeavours, cares, labours of body and mind, wherewith in vain he wearieth himself all the days of his life. The argument is figured by a communication or question, to intimate the certain and infallible truth thereof: For both the ignorant and the wise, even every man that cometh into the World, is wholly carried with an opinion of an earthly felicity; to the obtaining whereof, there is, as he judgeth, an aptitude in man, and a possibility in the things of the World. The most learned and wisest placed it, some in divine contemplation without the word of God, some in moral virtue only, some in virtue and worldly prosperity together, some in riches, some in honour, some in one thing, some in another. And every man feeling manifold miseries, troubles, and wants, wherewith he is compassed and filled, doth imagine to himself a possibility of delivery and freedom on the one side, and an happy enjoying of the contrary good on the other side. Ah that I were freed once from this, or that; if I had but this, or that; I could do this, or that; I would even desire no more; I should think myself happy, etc. doth every man imagine. Hereupon he beginneth to buckle himself to his work, to gather his wits together, to bestir his stumps, and either rusheth violently forward, as the Horse rusheth into the battle; or else he proceedeth warily, wisely, fundamentally, as they that spend all in searching out the Philosopher's stone, but never find it. Of those Zophar, one of jobs kinsmen saith; job 11. 12. Vain man would be wise, though man be borne like a wild Asses Colt. The reasons of this vain project, are  
First, because man cannot look beyond the world; he is confined within the limits of the Spheres, he is in bondage under the curse; his phronema, mens, or purest wisdom, is nothing else but lust, or brutality. 1 joh. 2. 16. All that is in this world, as the lust of the flesh▪ the lust of the eyes, and the pride of life▪ is not of the Father, but of the world▪ But man knoweth not this his misery, and how then shall he know the right way to be rid out of it? So than every natural man is a fool. Rom. 1. 22. A beast; jer. 10. 14. A wild Ass' colt; job 11. 12.  
Secondly, being but a fool, a beast, a wild Ass, he looketh on the glory, the riches, and the beauty of the world, and judgeth according to the outward appearance thereof, neither considering the vanity that is in himself, nor that which is in the creatures: For Satan taketh away his heart, and bewitcheth him with the pleasant shows of that which is not. So he set the World before the eyes of Christ, in a glorious show or vision, to ravish him with the love thereof: So he set before the eyes of our first Parents a better & happier state, than that wherein God had placed them. Thus he doth with every man; 2 Cor. 4. 4. He is the God of this world, blinding the eyes of men with the show of a worldly glory and felicity, that the true glory and felicity of the Gospel might not appear to them, but rather seem ignominious, base, and contemptible: That he ex●olleth, and preferreth, this he debaseth, and suppresseth by all means, as we see how he worketh in and by his instruments, worldly minded men. The like to this we see in the flickering painted Harlot, who by her subtle shows, looks, gestures, glances, ravisheth the young man he knoweth not with what vehement fancies. Amor tollit de cardine mentem. He looketh at her, he longeth after her, he dreameth on her, she is as an Angel in his fancy; the full possession of her is his felicity: But when he findeth by experience that this felicity is nothing but the stocks, pox, and gallows, she is now a loathsome carrion, and as a scabbed ulcerous jade, and a limb of the Devil to company with.  
Whence cometh this delusion? First, it ariseth out of man's own vain heart, and is cherished by Satan's fotures. The sick and weakly, thinketh the strong and healthful happy. The deformed, admireth the beautiful. The poor blesseth the rich. The ignorant and base, admire the honourable, and men of authority and power. The pleasant seat, sumptuous buildings, gorgeous apparel, delicious fare, proud attendance, variable delights and pleasures of the rich, ravish the mind of him that lacketh these. He looks on these, and pineth, judging according to the outward appearance. Sed latet anguis in herba. He considereth not the vanity, and sorrow of this splendide misery, this beautiful Harlot. It is like a beautiful picture drawn with white and red colours in sackcloth, which afar off is very lovely, but near by it is like the filthy matter of a sore or wound, purulent rottenness, or the back of a galled Horse. No man ever yet found any constant contentation in any state: yet may his outward appearance deceive others, and another's him.  
Secondly, therefore this delusion ariseth from the vainglory and pomp of the world, deceiving, and being deceived. It is the common corruption of man to pride, to boast, to set forth himself, to bless himself, as job saith; to colour and cover his vanity from others, to draw them into admiration of him, and to be admired of others is his joy and delight: For their false testimony of his happiness mitigateth, rather blindeth the sight of his vanity, or miseries from himself, (for of those doth every carnal man desire to be insensible, that he may more freely rejoice, and solace himself in the flesh.) Who is the happy man? saith Croesus to Solon. Every one flattered him, and if this Philosopher had done the like, he would even have run mad, and rushed, as Alexander did, out of mankind into the rank of the gods. To what purpose did Ezechiah show all the treasures of his Kingdom to the Ambassadors of the King of Babel? Esay 39 2. And what one man almost in the world having friends come to his house, doth not the like? See an example hereof in Haman, Hest. 5. 10. 11, 12. We would all seem to have this imagined worldly happiness, fain would we bless ourselves, and be admired of others: But we are but proud bankerupts, gentlemen to day, festival and gorgeous, and to morrow beggars, and cast into prison. All is but the crackling of thorns under a pot, a great flame, a loud noise, light ashes, folly, vanity, nothing. To conclude, every natural man imagineth that profit, yea, jithron, durable profit, is to be found and wrought out by wit and labour in the world. There is a felicity to be had, and all men's study is to find out the right way to attain it: He thinketh his game to be good, if he can but rightly play his cards. If but one poor tradesman hath gotten goods together, and through the increase of a small stock, hath at length made a great purchase, and left it to his heir, who still increaseth it, and putteth his son to the Inns of Court, etc. whereby he becometh a gentleman, and so forward, than are all beggars in hope. This one example serveth to cut off all despair, and impossibility; yea, provoketh a thought of the like project, that lieth dead in the bottom of the brain. But if the world begin to run a little on the beggar's side, his hope is presently kindled, thought ariseth after thought, and calleth up this dead project, his blood riseth, his pulses begin to beat, as he that hath found a purse full of gold, he stirs about, his heart panteth, his mind is in the top of the world, why may he not be a Tamerlane? But of God's Kingdom and glory there is no thought at all in him. Doth any man doubt of this that I say? Why do men so study, and break their brains night and day for preferment? Why do they so weary themselves with heaping up riches? Why do they so climb to honours? And why do they even sell their souls and bodies to the Devil, to obtain worldly prerogatives, if there were no profit, no contentation, no felicity in them? Surely they do not think that they are filling a bottomless tub, but forecast great profit, pleasure, and contentment of mind to arise of their labours hereafter; which thing the rich man, Luke 12. vainly boasted of. Psal. 49. 11. Their inward thought is, (the vain imagination of every carnal heart) that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. Every man knows that he shall die, yet he laboureth and striveth, and putteth off from day to day, as though he should live for ever. The Devil so bewitcheth him, yea, stealeth away his heart, that he knoweth, and never thinketh what he knoweth; he believeth, and doubteth: Therefore saith David, Lord teach me to number my days, that I may apply my heart to wisdom. The manifold glances, ejaculations, and fancies that lust suggesteth, and Satan ingesteth into the mind of man, are strange and wonderful: But it is more strange, that contrary to the truth, which he heareth, seeth, knoweth, they should carry him away, at least make him a mindless, dreaming, unprofitable wanderer, like a feather in the wind, without all resolution. The case is common: A fool hath always a knave attending on him; he heareth his friend truly counselling, and carefully admonishing, he knoweth him to be without deceit; yet the knave whom he suspecteth and feareth, carrieth him away. A fool is bound to his lust, the devil and the knave work upon the lust, which he calleth humouring, and so catch the fool.   

Verse 4. One generation passeth away, and another generation cometh: but the earth abideth for ever.  
THe unprofitableness of all the studies, endeavours and labours of man, whereby he enquireth and searcheth, deviseth and plotteth continually to find out a felicity or happy rest, is argued by the instable, transitory, variable, uncertain condition, and circular course, both of mankind and of the world, with all the creatures, their effects and events. The World with all his creatures is God's engine, for his own use, created in perfection of beauty, wherein God showed forth his incomprehensible wisdom & goodness to the view of Angels and men: But through the disobedience of man, for whose service, under God, all things were made, the curse was laid upon him, as a just judgement, and upon all creatures with him. For in that it is said, Thou shalt surely dye, Gen. 2. 17. There is the curse or corruption of the Soul: And where it is said, Cursed be the earth for thy sake, Genes. 3. 17. Here is the corruption of the whole engine, with all the creatures. Now this curse or corruption▪ is want of created vigour and strength, ataxy, and anomy, disorder, iniquity, confusion, and in one word, Vanity: So that all this universe is a mass of vanity, mortality. And who can bring a clean thing out of filthiness? saith job. Who can work felicity out of misery? blessedness out of cursedness? profit out of loss? constancy out of instability? strength out of weakness? joy out of sorrow? soundness out of corruption and rottenness? life out of death? This thing all men strive to do, because they neither know the vanity that is in themselves, nor that which is in the creatures. But they do nothing else but heap vanity upon vanity, as he that struggleth in the mire, and meddleth with pitch.  
One generation passeth away, etc. The words are a Prosepilogisme, or reason confirming the former, dr●wne from the fleeting and corruptible state of man, and all worldly things, according to Solomon's common observation of all things in the world. The reason may be framed thus:  

Propos. If both man and all things with man be inconstant, transitory, uncertain, mutable, corruptible, then are all men's studies and labours unprofitable and fruitless, yielding no sound contentation, or quiet.  
Assump. But both man, and all things with man are of this condition.  
Conclus. Therefore there remains nothing, no contentation, no sound or durable good wherein to rest, to man of all his labours.   
The Proposition is manifest. The Assumption is confirmed by an Induction grounded on observation, which is a reason by many particulars proving and concluding an universal, against which there cannot any one particular be objected. This induction is of all superior and inferior parts of the world, to wit, of Man, the centre of the world, Verse 4. and of the circumference, to wit, of the Sun, Moon, Stars, Heavens, verse 5. of the winds, verse 6. of rivers, verse 7. Nec in caeteris contrarium est videre, and of all things, verse 8. both simples and compounds, universal causes, and their effects.  
One generation passeth, etc. The first particular. Not only particular men do vanish away through some extraordinary diseases, or outward casualties, and their states also, but even whole generations successively, yea the most healthful, strong, and sound are dissolved again into their dust, and so is the most firmly settled state dispersed and brought to nothing by an unchangeable decree. All things were created of the earth, and to the earth they return again.  
But the earth abideth for ever. The vanity of mankind is illustrated by a comparison of the unlike. Man vanisheth away suddenly as, a flower in the spring, but the earth, more vile than man, lasteth ever. The earth is as it were a Stage, whereon every man in his generation acteth his part, and afterward departeth with all his pomp and crackle never to be seen again, nor remembered any more. Abideth ever, that is to say, in comparison of the perishing generations of all things, which rise and fall, ebb and flow continually. Otherwise itself also shall melt with fervent heat, and be purged with fire. By ever, is meant till the end of all things: Earth is put for all the elements by the figure Synecdoche, and for the heavens also. The whole engine shall be changed, Psal. 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour, the fruit of all his contentious endeavours is a mere nothing. For by reason of this inconstancy, and fluxibility of himself, and all things, he doth but lay his foundation on the floods. He vanisheth away in his studies, and perisheth in his labours, as a Snail. His life is but a continual dying or passage to death, and his works are like himself. When we look upon the earth, let us remember our birth and burial. Our bodies, names and works shall be all alike, even as the dust blown into the sea with the wind, and as the smoke vanished in the air. Finally, we are more vile than the earth, for it is permanent, but we are most frail, and never abide in one stay, but hasten like a Post-man to our end.   

Verse 5. The Sun also ariseth, and the Sun goeth down, and hasteth to the place where he arose.  
THe second particular. As the generations of man▪ for whom all other things were made, are not durable, neither are the things of man, his counsels, and acts durable, but new generations differing from the former succeed: so likewise the Heavens, the Sun and other Stars are restless in their motions, and changeable in their courses; so that when we look upon the Sun, or but open our eyes to behold the light, we may clearly see the Sun acting before our eyes, as it were on the stage of the firmament, the unsteadfast condition and perishing state of man, having his circular motion, after the similitude of the heavens, yea, and also caused by the heavens, which are second causes or universal instruments of God for the foture of all things, both elements and elementary bodies, and in that respect may well be called the basis or firmament of the world. But contrarily by accident, that is, by reason of corruptibility, weakness, want of vigour in the creature, and in man above the rest, which is the effect of the curse denounced, Gen. 3. they are the consumers, and destroyers of all things. For as the Sun is the general instrument, or most remote cause of generation and preservation, (Sol et homo generat hominem, saith Aristotle,) so by accident it corrupteth, and destroyeth all things, and that both by his diurnal and annual revolution, to wit, from East to West, from South to North, causing Day and Night, Summer and Winter, with other seasons of the day and year.  
To conclude: The life of man as concerning his bodily state, is a continual passage from the womb whence it issueth, to the grave into which it falleth, as the Sun seemeth to rise out of the earth, and to descend into the earth; and man in his issue or progeny may be said to return circularly again, with the Sun, out of the earth, out of the womb into the horizon, into the world. Again, concerning his outward state, he hath his ascending, & descending, birth, and burial with the Sun. For there is no constancy of any state, or kindred, though one continue longer than another, as the Oak out-liveth the Ash, and the Ash the Willow, yet all dye, and vanish in their time: For the Lord raiseth up the poor out of the dust, and the needy out of the dunghill, that he may set him with Princes, Psal. 113. Again. Psal. 107. 40. He poureth contempt upon Princes, and causeth them to wander in the wilderness, where there is no way, 1 Sam. 2. 7. He maketh poor, and maketh rich, he bringeth low, and lifteth up. So that with the Sun there is a double motion of mankind; one of life, which is diurnal, and another of state, which is annual, I mean, the house, or kingdom of longest continuance. Lastly, in this certain and steadfast motion there is nothing but uncertainty, and unsteadfastness, therefore no felicity but vanity.   

Verse 6. The wind goeth toward the South, and turneth about unto the North; it whirleth about continually, and the wind returneth again according to his circuits.  
THe third particular. As the Sun is wheeled about with restless motion, so are the winds also whirled about according to their manifold circuits. The former we see, this we hear, and feel, which teach us to see, hear, and feel our vanity, unless we be senseless. The wind is a nearer instructor, beating on our faces, and sounding in our ears, yea, piercing into our ears and heads, to awake our dull spirits, to cause us remember what we are, what our works are, and what our end, and their end is. So that unless we be in a dead sleep, drunk with senseless carnality, we cannot but remember the brittleness of our bodies, the incertainty of our lives, the instability of our states, and all things with us running in their circuits; as the windy exhalations ascending out of the earth to the region of the clouds, are from thence flung back by contrary and discordant qualities, and so run circularly in the air from South to North, or from what places soever they arise, towards the same places again. Vain therefore are earthly wise men, that think their houses shall continue for ever, and call their lands by their own names, as David saith. But why do they so labour in the wind? Because a brutish man knoweth not, neither doth a fool understand that God hath subdued all things to mutability, and vanity, that in him only we might seek for durable riches, and the true and everlasting felicity.   

Verse 7. All the Rivers run into the Sea, yet the Sea is not full: unto the place from whence the Rivers come, thither they return again.  
THe fourth particular. Not only the winds arise, make a noise for a little season, and then die, after which others arise again in like sort; but the waters also are circularly carried, by perpetual ingress and regress, into the seat, and from the seat of waters, the Sea. As the Sea is the receptacle of fresh waters, so do her salt waters re▪ pass through the veins, and conduit pipes of the earth, strained and qualified by diverse Mines, and tempers of mould of magnetical nature, which appeareth in this, that the Sea is not filled. For the earth thirsteth for moisture, and attracteth from the Sea, as the hand, fingers, toes, and all members do blood from the liver, by many netlike veins ramified all over, which break through the breasts of porose and rocky hills, through clefts of quarries, and so run down into the Sea, from whence they came: Whereof arose that speech, He that knoweth not the way to the Sea, let him seek for a River to be his guide. As it is no marvel that the blood should ascend out of the liver to the higher parts of the body; no more wonder is it, that the waters should spring out of the high mountains, as milk doth out of women's breasts, seeing that the earth, nay, whole nature is magnetical, or alchymisticall. We marvel not that blood and milk should be sweet, though we eat salt meats, and as little cause have we to marvel at the other. The Fishes of the Sea are fresh, not salt; for the Sea is their element, as the earth is to her creatures: And when a creature beginneth to resemble his element, it is a token of dissolution, as when blue▪ green, yellow colours, etc. begin to appear in the flesh, which we call earthly, and dead colours. So springs and torrents are the fruits of the Sea, or rather the Sea is the aliment of the earth's body, which converteth her salt waters into milk, for the nourishing of all that spring out of her womb. Or, whether it be, as Aristotle thinketh, that the waters are converted into liquid, or rorid air, which is sucked in of the earth, by her magnetical thirst, and congealed into many dispersed small drops, as moisture attracted through the porose and supple bladder becometh a torrent of urine: which vapours gathering together in the veins of the earth, for that purpose ordained of God, break forth of the hills. But according to the former doctrine, these drops are rather evaporated and sweat out from those veins, to sustain and moisten the roots of vegetables in the upper parts of the earth. As for the attraction of liquid air, dews, and reins, the earth hath her Systolen, & Diastolen, her dilatation and constriction, which we call the breath in living creatures, she continually draweth in, and sendeth out. Living creatures also are not only fed by the root of the stomach, but by the air drawn in, and sent forth by the breath, which is temperature of the heart's heat, nutritive of the animal and vital spirits. and purgative of unnatural vapours. As the humours have their purgative passages, so have the spirits. The ear is a purgative vessel, as well as the instrument of hearing; and so of the other senses. To conclude, which way soever this passage of Rivers is, they return from whence they came; and such a circular motion is there of man, and all humane things: Therefore in this world there is no firm ground for man to build upon; But the securest man, and the surest state shall be dissolved, dispersed, and brought to naught: Wherefore let every wise man build upon the Rock jesus Christ, and his work shall remain for ever.   

Verse 8. All things are full of labour, man cannot utter it: the eye is not satisfied with seeing, nor the ear with hearing.  
A General conclusion of all the particulars. As the generations of men, the heavens, the winds, the waters, are restless; so are all things in their kinds inconstant, transitory, fleeting. They travail in pain with man, they groan under the burden of corruption with him; and their disorder, enmity, infirmity, misery, corruption, vanity, showeth forth to man that he is even such like; yea, his condition is worse than theirs: For whatsoever is within man, is without him; and whatsoever is without him, is within him. So that wheresoever he turneth his eyes, he may behold his vanity. The plasme, or vessel of man's soul, is his brutal nature, which we call the body, which is the centre of the world, or union of the whole, or an universal nature, wherein all particulars are united. For do we not see how every creature is the Chaos to his seed, as the matter whence it first ariseth and issueth, and the seed again is the Chaos of the creature that ariseth, and issueth thereout, whose members, as David saith, are fashioned day by day, when as yet there was none of them? Psal. 139. 16. Therefore of man there is a twofold Anatomy, one of his body into members, another of his bodily nature into cosmical parts or natures, whereof he is termed the little world. As man hath a similitude, and proportion of members with all living creatures, so hath he also of their natures, and is an union or mixture of their natures. So that man is the text, and every word in this text hath his Gloss, or Common-Place, to wit, some creature to explicate & manifest it. He that would know the work of the Spirit in the simples, the heavens and elements, might know it in the compounds, and how one compound is of like, or unlike conditure▪ affected, and disaffected to another, kind unto kind, and kinds among themselves. All things in their creation were placed in subordinate order, both in themselves, and in respect of others; but by the curse was that dissolved, and contrary ataxy, or disorder, and confusion brought upon them. To proceed, the creatures of one element have the proportion, and similitude of the creatures of another element, and is the same as near as the matter, and condition of the element will afford. And every element hath his degrees of creatures, whereof one cometh nearer to man's nature, than another; and one is more particular and universal than another: but all are full of enmity, impotency, misery, vanity. Therefore in the creatures a man may behold his condition, his qualities, his shame, his brutishness, his misery, his vanity. For being the most compound, and universal nature, he is subject to most corruptions, infirmities, diseases, pains, aches, yea, to all the vanities, and miseries of all the creatures, but yet according to the manner of his union or mixture, whereby he is individuated, and differenced from all. Hence it is that natural men in the Scriptures are compared to beasts. For this brutality is man's nakedness; Gen. 3. 7. showing forth itself most in those parts. When a man keepeth himself in his spirit, his nakedness is covered; when he breaketh forth into passions, yielding to his brutal plasme, id est, vessel or body, his shame is discovered: but when his spirit seeketh to satisfy it in the lusts thereof, as Epicures do, he is a very beast, and worse than a beast. For a beast is but his plasme, his vessel is himself, but man hath a spirit to govern his vessel, to cover his shame, of which he is termed a man. But man's natural spirit is false, a dissembler, an ignorant, impotent, vain. It covereth shame indeed, but with a net, nay, with a menstruous cloth. For as he cannot abide to be likened to a beast, so he striveth to make himself glorious, and by dignifying his person, and beautifying his body, and by disguising and masking his bestiality, to beget and maintain in the minds of men a reverend and divine estimation of him. This is indeed necessary for all men to do, as the light of nature teacheth, and for Princes and Governors especially; yet cannot the Blackmoore change his skin, nor the Leopard his spots. Yea, in seeking to cover shame, he most of all layeth it open, (not knowing so much) as our apparel now adays, and the putting on thereof doth testify; and in seeking to avoid brutality, and to be as a God in the eyes and minds of men, he most of a l runneth into brutality, and becometh a Leviathan, Behemoth, the most beastly of all men. It is the spirit of God that reneweth, not covering, but taking away shame, not disguising, masking, and colouring, but transforming. Christ was not naked, nor ashamed: In him are we built up new again, our leprosy cleansed, and the works of the Devil are dissolved; He that is in him, need not be ashamed of any thing, though the world count it shame to be in him, Rom. 1. 16. Shameless carnals know not their shame, namely, that their glory and boasting is brutishness, and devillishnesse.  
All things are full of labour. By things, he meaneth, 1. All Creatures. 2. All Actions and humane affairs, whereby he striveth for this imaginary happiness, like a fool, a mad man, a wild Ass' colt. By Labour, he meaneth the spherical motion, the instability of things rising, decaying fading, fainting, falling, frail, and impotent; uncertain, and corruptible, inordinate, and full of envy, one against another, and all against man; and those that are in some sort obedient and serviceable to man, are full of crossenes, auknes, and uncertainty, and so are men among themselves, in all their courses and actions. As there is no bond of love, so there can be no coordination or coworking of things together for man's good, nor of men among themselves for their own good. All is rents, rags, and distractions: Every thing is for itself, and every man is for himself, as a rag or piece rend out of a garment, or limb cut off, imagining a felicity to himself, but by this means running into God's curse, and man's hatred. Every man striveth to make a concurrence, or to bring in a confluence of all things, qu● potest, to the extent of his power, yea, to turn the world about to his private intended project of happy contentation, with removing all obstacles out of his way: But it is too heavy a mass for the wild Ass, too difficult a matter for the overreaching fool, that by violence, and subtlety striveth to rush or steal into Paradise again. But against every hill there is a dale, God hath set adversity overagainst prosperity, every thing is cross, and perverse, and runneth out into extremities, quite out of created harmony, and concord. There can no happy contentation be at all obtained indeed, but by their reconciliation, solidity and constancy. But that can never be in state of corruption, all things are so unconstant, cross, and frail, yea, so rotten, like an old house, or corrupt body, that one part being repaired, another falleth down, and one soar being cured, two break out in another place. He therefore that laboureth to make this apt concurrence of things to obtain his imagined happiness, doth but go about to gather together wild beasts of all sorts, that run out on every side, and being with infinite labour gotten together, will devour one another, or else all set upon him; and to bring many men together to effect a work, that are at variance among themselves, and all opposite to him.  
Concerning humane affairs, they are full of alterations and changes. Commonwealths, private states, public businesses, domestical works, and actions, are full of inconstancy, uncertainty, crossness, trouble and grief. Such crossness is there in every thing, so manifold events contrary to man's intendments, that the best gamester hath commonly the worst luck: And even those things, whereof man's wisdom and providence seem to have most power and command, do fluctuate upon uncertain issues, in so much that he is altogether uncertain, whether his intents shall succeed at all, and how, and whether they shall turn to his benefit, or hindrance, to the raising up of himself, or overthrow of himself, and that which to day he hath resolutely determined, is to morrow through unknown occurences changed and quite disannulled. To conclude: Of all these vanities, there is a constant revolution.  
Man cannot utter it. An illustration by a comparison of the Less. The revolution, instability, uncertainty, and vanity of man in himself, in his estate, in all his ways, and imaginations, and also of the creatures with him, is more than man by word or writing is able to express. How uncertain, and unknown are the ordinances of Heaven? And who hath set the dominion thereof in the earth? job 38. 33. Who can foretell the seasons of the year by the variable configurations of the stars? Yet hath God set them for times, and seasons. And one unseasonable Summer, or Winter, Seed time or harvest, turneth all men's states upside down, enriching one, and impoverishing another. Now the seed rotteth with too much moisture; than both grass and grain is scorched with heat, and how slippery is money, and cattle uncertain? Man and his estate therefore standing upon such foundations is altogether instable, and uncertain. And how sure a foundation is that of the winds and the waters? Yet the Mariner must apply and commit himself to them, he must obey them. Whether he shall return home again he knoweth not, nor when, nor which way, whether poor or rich. And whether the Sea, or Land be the safer habitation he cannot determine. As the water swalloweth up, so the fire devoureth, danger is every where. The continent is inconstant, as the waters. For the earth is full of darkness, and cruel habitations. All the foundations of the earth are out of course. Highways, bye-wayes, and hedges are full of robbers, wild beasts, and serpents. A man is safe no where: One lieth in wait for his tongue, another for his purse, another for his body. Again, things profitable, and good in their kind sometimes afford no profit to the owner, and sometimes hurt. Contrarily, things of least account, and that are as it were made for evil, do a man the most good. What is good, what ill for a man, by all his wisdom he cannot certainly know, no not for a moment, and blind hope is doubtful and fearful. Whence then is joy and full contentation? How long could it last if a man had it? The heathen showed forth this instability and uncertainty of man's estate, in their cardplay, and diceplay. For these plays are nothing but a sportful imitation of God's providence, under the names of chance and fortune, with a wise disposing of those chances for the most good, and least loss, that fortune dealeth. The best play, so the best course, hath oft times the worst event, and contrarily. So chanceful, changeable, and uncertain are all worldly things.  
The eye is not satisfied with seeing, nor the ear filled with hearing. The former comparise figured by a gradation. Man can neither utter by voice, nor by his own observation perceive, nor by relation of others attain to the depth of God's wisdom in his works, nor yet of the corruption that is in them. Although the wisest, and most exercised in the contemplation of the creatures, and humane affairs strive never so much to satisfy his curiosity in searching out the unknown paths of God in all things, yet can he never find it out, nor comprehend in mind the firm foundation of God in such infinite contingencies, casualties, inconstancies, appearances, disparences, courses, and recourses of all things: Yea, the counsels of God are so deep, and his ways past finding out, that man imagineth that there is no knowledge, nor government at all, or that he swayeth great matters only, which maketh him so trust to his own wisdom and providence, and thereby to work out this happiness conceived in his vain mind. Moreover, the frailty of all creatures in themselves, and mischievous dispositions one against another, and all against man, are infinite. Every thing is but a Lion in the grate, their obedience is outward compulsion, not inward affection, as in their creation. But the frailty of man's body, instability of his estate, the malice of his heart, the wickedness of his actions against God and man, are wonderful, his inventions are innumerable. The wicked subtleties of a woman in ensnaring the foolish, and the madness of fools is endless, Solomon saith that he could not comprehend it, Chapter 7. God only is able to deliver a man. The miseries, troubles, disquietness, vexations of man, in the best commonwealth, are manifold and great. Every one is suspicious, and afraid of other, the hearts of men are so deceitful, their simulations, and dissimulations so many, & their dispositions so variable. All things are carried by extremity, neither doth reason rule, nor good affection move. And this is a common deceit in every one, in every matter to make an alledgement, & show of reason, and good will, when it is nothing but the awe of the Magistrate, or some other compulsion, or that one may make use of another for the time. In which case every one loveth himself, but never one another. Mischief, envy, and destruction is in the heart of every one naturally. And a politic regiment is a grate for wild beasts, every one having an habitation by himself, and Laws are iron chains for mad men: If the chains were broken, and the grate broken up, we should be as wild beasts in a forest. How many heady beasts are there, crafty Foxes, subtle Serpents, that by money, favour, and all devices seek to wrest, and crack these chains? How many violent and moody beasts, rushing against the sides of the grate, making the house to shake in the parts, and sometimes in the whole, ever waiting, watching, wishing, trying now and then to break all open? This is the quality of every wild thing in hold. Surely if a man look into the spirits of men, in their dealings and dissemble, he shall not only see a forest of beasts and serpents, but an hell of wickedness and miseries. All is self-love and hatred: hence cometh such fear and snatching; For otherwise men would not so much care in whose possession the goods of the world were, seeing the reasonable, wise, liberal, loving, and right dispensation thereof according to the law of nature, and of Christ. Thus it was for a little while, Acts 4. 34. 35. but that festival day lasted not long, nay rather it lasteth still among the faithful, to the world's end. But that is another argument. Here we speak of the condition of the dark and evil world, and the imaginary deceitful good thereof without Christ.  
To conclude: He that looketh on the frailty of man, and all the creatures with him, the interchangeable course of all things and states, and considereth the depth of causes, and reason of things, shall be forced to seek for felicity, durable rest, or happy contentment, somewhere else than in the confused, disordered, transitory World: For all is vanity, nothing, to none end, like the actions of a fool, and talk of a man in his dream. This secret God revealeth to his secret ones: As for the men of the world, they will be wise, great, glorious, and do great matters; they hear, they see, they listen, they study, and strive, imagining that by a further and deeper reach they shall find good: For they are wild asses colts. As the Spartans indigitating or deifying Alexander, at his command, contrary to their own liking, wrote; Because Alexander will be a god, let him be a god: So I write; Because these will be wise, will be great, will be glorious, will be what they will be; then let them be so. But Alexander died like a man, in the flower of his age: even so there is more hope of a fool, than of one of these wise (mad) ones. To conclude: As the soul of man working especially by the organs of eye and ear, cannot find perfect contentation in things and times absent; neither ever shall it do in time to come, for all things past, and to come are the same in their kinds, as the seasons of the year are the same for ever: So that there is no possibility that the soul should be satisfied and filled with good in worldly things, through the ministry of the chiefest senses, but rather with irksomeness, weariness and loathsomeness.   

Verse 9 The thing that hath been, it is that which shall be, and that which is done, is that which shall be done; and there is no new thing under the Sun.  
AN amplification of the Argument, or former Induction, figured by a Prolepsis, or prevention of an Objection secretly framed in the foolish heart, which is a wild, roving, groundless imagination, or evil suggestion of a possibility to obtain a durable felicity, or happy rest, in a full, firm and solid state. It is man's ignorance and presumption to strive for that, which never any yet had, and to do that which never was done before: He is all for novelties and wonders. To be the only one is every man's desire, and to this point do all his soaring thoughts aspire: Every man will needs try his wit and strength in finding out the means to this worldly bliss, that none ever yet felt himself entirely to enjoy: Such courses he deviseth to take, so far to travail, such curious inventions to find out, as never yet any did. Every man in his kind and ways striveth, as it were, to find out the stone that shall turn iron into gold, till all his wit and silver be spent, and at the last he bringeth forth wind: It was but the crackling of thorns under a pot. Parturiunt montes, exit ridiculus Mus. With these mountainous imaginations and windy thoughts Solomon here meeteth.  
The thing that hath been, is that which shall be, etc. Both the things that have been, and the deeds that have been done, are even the same that now are, and are done, and so shall be hereafter. And there is no new thing under the Sun. An amplification by the contrary denied, to take away doubting, and to inculcate the certain truth thereof. Under the Sun. That is, worldly or humane things, or deeds. There is a circular revolution of all things, counsels, deeds, events, as well as of the spheres of heaven, winds and rivers. There is a rising, falling, ascending, descending, appearance, disparence of all things. Let the profoundest speculatist, or curious practitioner, turn the edge of his wit which way he will to find out some new thing, the like whereof was never yet known, nor heard, yet sure it is, the same things have been, and the same deeds were done of old, and they are nothing but the circular revolutions of the former. The heart of man is the same that it hath been of old, and produceth such effects good or evil; it cannot alter it own kind, but is wheeled about in it own sphere. Some have sought for a felicity in the studies of Wisdom; some in riches and sensual pleasures; some in Honour, pomp and magnificence: but no man ever yet found contentment in his present estate, without mixture of grief, grief accompanying it, or sorrow following him hard at heels. Many have thought, and think others happy, but none ever yet found himself happy. Suos quisque patimur manes. If none ever yet reaped profit of his endeavours and labours, neither then shall ever any do it now, or hereafter. Every man complaineth of the present state of the world, and saith, it was never so bad, but it is not worse, nor yet better than it hath been, neither shall it be otherwise. The same complaints and discontent hath been, and shall be, in all generations. If a man live never so long, he shall neither see nor hear other things then heretofore have been, neither is it in his power to alter or mend any thing; for the world is nothing but an alteration of alterations in itself. A man hath no more command of it, than the Sea men hath of the winds. Some violent and haughty spirits have striven forcibly for the full fruition of an earthly happiness, but having obtained their desires, that seemed so beautiful a far off▪ they found themselves no whit the better, but rather worse, yea, nearest to misery, whereof they thought to rid themselves for ever. Therefore it is better to sit still, than to rise and fall; to live in obscurity, than to be a public spectacle of folly, as the most subtle and violent workers of old have been, and so shall they be still. Every man hath great hopes, as of old, neither can he be dissuaded from this vanity, till old age bring him to see, by long experience, this revolution of all things, and then begins he to despair and to be weary. He is full of teastinesse, anger, and impatience when he seeth nothing but vanity, folly and madness in men.  
It may be objected. If there be such a constant revolution of all things, than there is a certain knowledge of all things to be had, and a foreknowledge of things to come, which a man may attain to, and so obtain contentation of mind in the speculation of divine wisdom, in the frame and government of the world, and in this sort to be united unto God by communication of his secret counsel, is a felicity. I answer, the particular or individual things, and actions, with their proper circumstances, are now, and never were before, nor shall be again, but the things and actions in their kind, and nature, and intent, are the same that were of old. They are the same in substance, but differenced by circumstances, or individual properties, and so is generation from generation, Father from Son, Man from Man, Summer from Summer, Winter from Winter, Year from Year, Day from Day: For that figure, face, or rather countenance of the heavens which is to day, shall never be again, or, the essence of all things in their kinds is the same, but their existences, whereby a thing of the same kind is this, and not that, are without number: And in this respect may a man say that there are infinite worlds. Man cannot utter it, nor conceive it in mind, as was said before.   

Verse 10. Is there any thing, whereof it may be said, See, this is new? It hath been already of old time, which was before us.  
A Confirmation of the answer. There was never yet any man that could say, this thing, or action in the substance, nature, kind, or intent thereof is new. Such a thing was never thought, said, nor done, plotted nor effected. This proposition is figured by a communication, to signify the certain truth thereof. The argument is drawn from all the Specialls denied to deny the General. The argument may be framed thus.  

Prop. If there neither be nor shall be any one thing new, which hath not been of old, than all things that now are, and shall be, have been of old.  
Assum. But the antecedent, or former part is true:  
Concl. Therefore the Consequent or latter part is true also.   
For if we shall recount from the creation till this present day, and consider all the Saints, and Sinners, with their words and works, the manner of their living, and behaviour in all things, both towards God and man, mentioned in the Scriptures, we shall see none other things than we now see, and shall see with our eyes, and hear with our ears. Though there be not the same degrees, measures, or extents, yet there is the same spirit, will, desire, endeavour, conceit of mind, and actual performance, Qua data porta ru●nt, as power is given, and way lieth open, etc. To exemplify this that I have said. The old Saints and Martyrs are all departed this life, and their personal works done on earth are ceased with them, and so it is to be said of the wicked also: but the natures and kinds of both, with all their words and works, are yet living, and livelily acted now in the world, and shall be, as they were then. Christ is envied, persecuted, tempted, mocked, crucified to the world's end, not in his own person, but in his Ministers and other members. For, saith Christ, If they have called the Master of the house Belzebub, much more them of his household? Again; All these things will they do unto you for my name's sake: yet shall they not know so much. Moreover, the same judgements of God do now fall on the wicked, but they acknowledge them not, nor apply them; jer. 5. 3. because they are brutish and foolish; Psal. 92. 6. and also the same blessings and deliverances on the godly, that did in old time, and the godly that are exercised and depend on the Word know it; Zach. 11. 11.  
All blessings and curses were but casualties, chances, lucks, natural effects, and events, to them that believed not, nor applied the Sermons of the Prophets; which caused jeremy to complain, Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction. They hardened their faces, and refused to return. And why? because they will not acknowledge such things to come of the Lord for sin; but they, and we stick in the second causes, we cannot go beyond the clouds, winds, stars, etc. therefore neither are we thankful to him for his benefits. And if we Ministers were gifted with special revelations as the Prophets were, who would believe us more now than they did then the Prophets? And though our prophecies were fulfilled in their eyes, yet would they not so apply them. The same things come to pass now that did then, though they be not now foretell in such sort; and should have done so than, though they had not been foretold, (for both the nonage and rudeness of the jews required such special revelations) and the people with all their sayings and doings are now that were then. Thankful obedience procureth the same blessings; contempt and rebellion bring the same punishments and corrections, though they be not prophesied: For we need no new prophecies nor miracles, seeing that the old are sufficient, (unless God should send a new Gospel.) We are the same people, and such are our words, works, and behaviours; and so is God the same God, not partial, not unequal: Wherefore if the old prevail not, neither will the new. If we want wisdom and grace to apply the old, we would acknowledge the new, no otherwise than the jews the old people did; jer. 5. 3. Well, prophecies by special revelation & miracles are ceased, but all things prophesied or taught by the Prophets, and the efficacy of miracles▪ are still the same. The Scriptures set forth the state of the World for the substance, nature, and condition thereof, to the World's end, and endureth throughout all generations, which are the same, and so is it the same, and to be preached to all generations. There is no man, good, or bad, no thought, word, or work, but there may he see himself, his works, and thoughts of his heart plainly depeinted forth. It is accomplished, and fulfilled in every generation; but the eyes of the wicked are holden. Therefore if there were new prophecies, new miracles, yea, a new Bible, it should be but the same, that which now is, in the nature, kind, substance, and scope thereof, differing only in respect of circumstances. To conclude. All things whatsoever a man can particularise, are the same, that have been; the same I say, Specie, in kind or nature, not numero, the very selfsame without individual or circumstantial difference.  
Here then is wisdom to discern the times and seasons, and to apply after-things rightly to the former, or rather to behold things passed in those that are present; but that is hidden from most men's eyes, and it is given to few to behold that which they hear, and read of, though it be never so plainly acted before their eyes; yea, and he is even now acting it himself. There i● nothing in the written Word, but it extendeth in some sort to every man, though man be a fool, and a beast, and will have nothing to concern him, but what he lusteth. So are we blinded with Satan, and bewitched with our brutish lusts, that in hearing we understand not, and in seeing perceive not. A just judgement of God on the wicked, which hate the truth, and embrace lies. How many professing the name of Christ, believing in God, children of Abraham, (as they say, and imagine) are indeed the very Princes, Priests, pharisees, and commons of the jews, that heard, saw, touched, talked much of Christ, and with Christ, but yet heard him not, saw him not? etc. They look● for Elias to come, but he was already come, and they did unto him whatsoever they would. He was already come, not in his own person, but in spirit, and power. The jews that were garnishing the Sepulchers of the Prophets, whom their Fathers murdered, would have murdered the same Prophets if they had been than living, and preached as in the days of their Fathers; and they did indeed murder them all in the great Prophet, the Son of God; Math. 23. Therefore saith Solomon, The wise man's eyes are in his head, but the fool perceiveth nothing of all that is before him. Therefore they that are now living, with their words, and works, are the same that were of old. Happy, yea, thrice happy, are the eyes that can see this, and the heart that can understand it: but that is not given to all. The obstinate being convicted of a deed condemned of old, may say, it is a wrong indeed, it is unjust, I must confess, etc. but it must be so, it cannot be remedied, etc. Again, they that do such and such things, have good reasons for it, etc. I answer, it must be so indeed, and such reasons must go currant, and prevail: for offences must be as they have been of old; but woe be to him by whom the offence cometh, as it was said of old. And they had also as good reasons in former times for their musts, as we have now for our musts, and even the same. Woe be to them that say, we must do thus, and this, or else, etc. I must do this, or that; or else I cannot live, etc. So the Princes, Priests, pharisees, Commons, must crucify Christ, for their own security, and preservation of the Temple, City, and worship of God, (here are good reasons.) So judas must betray his Master, because he must have money. Pilate must be partial, and do injustice for favour, or fear of the jews, though he knew the innocent and just to be persecuted of envy, and should have given judgement rather against his false accusers, and aided, and protected him with his power, and garrison of Soldiers, countenanced him and his doctrine, and all that favoured him; and contrarily disgraced, and weakened every adversary: he should have obeyed the submonitions of his own conscience; but that the wicked must not do, because they have reasons to the contrary. The Israelites must follow the ways of jeroboam, contrary to the voices of all the Prophets, and so must an infinite number now adays be cross, and hateful to all their teachers, contrary to the submonition of their consciences, because they have reasons which many are ashamed to utter. The jews must be Church-robbers, purloining, and alienating tithes, because they had good reasons for it, such as we have for our Church-robberies: But he that must steal, must be hanged, notwithstanding his good reasons; so the wicked must do wickedly, because he cannot live else, or not live so, or so well as he desires, because he must be damned. Hell fire must burn, therefore it must have fuel.   

Verse 11. There is no remembrance of former things, neither shall there be any remembrance of things that are to come, with those that shall come after.  
AN explication of the confirmation, figured also by a Prolepsis. Ob. But there are now many things, the like whereof we never heard before: And we read of many things, that have been said, and done, that now are not, neither are likely to be hereafter. Ans. That is but our ignorance. For time consumeth all things: Every particular thing perisheth, and every deed vanisheth, but yet in such sort as I said before. Therefore when an old thing is renewed, or clothed with other circumstances, we observe it not, we perceive it not, no not when we are even doing and saying that which we know to have been done and said of old, no more than judas knew himself to be Achitophel, and David utterly condemned himself in another; 2 Sam. 12. 5. The Pope knoweth not himself to be Caiphas, nor the Jesuits that they are pharisees. The pharisees knew not themselves to be the very same with their Fathers, to speak and do even the same things; neither knew they Christ to be Zacharie, or Elias, having the same, yea, a greater spirit, and power; Matthew 23. 29. 30. See their madness. They condemned their Fathers, and justified themselves, because they built the Tombs of the Prophets, and garnished the Sepulchers of the righteous, and say, if they had been in the days of their Fathers, they would not have been partakers with them in the blood of the Prophets. True iwis, if Moses had been there, they would have showed themselves tender-hearted Wolves. For john 9 28. They were Moses Disciples, not Christ's; and yet is Moses fulfilled in him, and Moses commanded them to hear him. Abraham rejoiced in spirit to see his day▪ john 8. 56. and they boast themselves to be his children, Verse 39 But if Abraham should have been raised from the dead, (as was Lazarius, or as Dives would have had one risen from the dead to warn his brethren) to have accompanied Christ in preaching & teaching these his children; they would have done the same to their Father Abraham, and to Moses, that they did to him. They would have crucified both Abraham, Moses, and Elias with him, as the Pope would do Peter now. They boast that God is their Father, verse 41. but God was now among them, not in majesty and terror, as he appeared in Mount Sinai to their Fathers at the giving of the Law, but incarnate, appearing in their own nature, humble and meek, teaching them all things in mildest manner, with sufficient testimony of his Godhead: yea, evidently showing forth the majesty and power of his Godhead, whereof themselves were convicted. What blinded them thus? what deceived them? what bewitched them? Even their lusts. They were full of pride, covetousness, envy; in a word, carnally minded, having a show of religion and devotion, in doing the outward letter of the Law, and strictly observing their own ceremonies and traditions, thereby deluding the people, and themselves also; but what the spiritual intendment of the Scriptures was, they were altogether ignorant. Faith in Christ their Redeemer, and the denial of themselves, the world, the flesh, and the devil, was far from them. They could not go before an earthly felicity, a fleshly happiness, therefore they looked for a worldly redeemer of their states from under the power of the Romans, etc. Their devotion was but a mask of worldly craftiness, policy, and devillishnesse, to blind the people with, and themselves also. The people groaned under their burden, and in hope of liberty thronged in such multitudes after Christ; but when such fleshly hopes failed, judas betrayed him, and they cried, Crucify him, away with him, (he is not for our profit) to please their devout tyrants again, whom they had displeased in following him. Behold the condition of these brutish hypocrites. They follow and flatter the Preacher of the Gospel. joh. 6. 25▪ 26. 27. Not believing and humbling themselves, as Mary did, but like rebellious belly-gods, Papists, to set up a Pope against their King. For when they found him to be a spiritual King, Shepheard, Redeemer, they persecuted him with deadly hatred, and had rather be under any tyrant, than under his spiritual regiment. The Gospel is the most grievous burden that can be borne, and the Preacher thereof the greatest tormenter. Ah, that Papists, common-Protestants, Libertines could lay these things to heart! How many stand up at Creed, but fight against the Gospel! How many receive the sign of the Cross in their foreheads, but fight under the devil's banner! How many make a vow to God in Baptism, but cast the payment thereof upon their sureties, like brutish ding▪ thrifts, running out like Cham, and Cain, and devils, forth of Christ's presence, which in spirit cry out against their teacher, What have we to do with thee, art thou come to torment us before the time?  
To conclude. All that is, and shall be done, hath been done of old, but we know not so much. Shortness of life is a great cause thereof: For few men live so long to see the revolution or circular course of many things. And some things and states are of longer continuance than others. Moreover, this kind of observation, most profitable to man is neglected of most▪ but the wise observer can foretell many things to come, or nearly aim at them. Furthermore, the remembrance of things past dyeth with the present generation, & a wonder lasteth but nine days, and but a few memorable things are derived to the next, which also vanish more and more out of their minds, and at length remain with very few, vanishing as a sound or loud noise by little and little, and as a bird of the air vanisheth out of sight. In like sort, all things, now said, and done in this present generation of the world, shall in future ages be forgotten, and the like also may be said of all things in ages to come, in respect of ages following them. To conclude: Seeing that man, and all things with him are so unstable, and changeable, there can no good remain to man of all his labours, no contentation of mind, no quietness of conscience. He must seek that elsewhere: For his foundation here, shall be but laid on the sands, and his buildings shall be but the Tower of Babel, and fall down like the Tower of Siloam, on the head of the builder. Therefore all is vanity.  
If any man think that this following is the more natural analysis of this former part of the Chapter, I easily yield to it. The first verse containeth the inscription of the book. The second verse containeth the Theme or general proposition. The third verse containeth the principal argument, which is confirmed by two reasons in this chapter. The first is drawn from the instability of man dying, verse 4. illustrated first by a comparison of the earth standing and remaining, verse 4. end. Secondly, by a comparison of the Sun, Windes, Rivers, rising, falling, and returning back again, which man doth not, verse 5. 6. 7. To which purpose 
Catullus.  the Poet saith.  
Soles occidere, & redire possunt:  
Nobis cum semel occidit brevis lux,  
Nox est perpetua una dormienda.  
The heavenly Lamps do 
* As it seemeth to them that stand on the western, and eastern shore.  fall into the gulf,  
And issue forth again out of the deep:  
When our swiftstarre of life is vanished,  
It ne'er returns, in death we ever sleep.  
And to the same purpose job saith, There is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease, though the root thereof wax old in the earth, and the stock thereof dye in the ground, yet through the sent of waters it will bud, etc. But man dyeth and wasteth away, yea, man giveth up the ghost, and where is he? job 14. 7. 8. 9 10. The winds also are rolled in their circuits, and the rivers keep their constant revolution, they return back again.  
The second reason is drawn from the instability of all creatures, states, and humane affairs, illustrated by a comparise of the less, which is figured by a gradation, verse 8. amplified by a prolepsis, verse 9 confirmed, verse 10.   

Verse 12. I the Preacher, was King over Israel, in jerusalem.  
Here beginneth the latter part of the Chapter, wherein Solomon showeth that he found not only by observation, but also by experience in the studies of wisdom, that all things are but vanity and vexation of spirit, both the things themselves, and man's wisdom and knowledge of the things also. All things are instable, frail, and full of corruption, no sure thing can be built upon them, no felicity can proceed out of vanity, no perfection out of imperfection. For the curse is on man▪ and on all things with man, therefore there must needs such like effects proceed from them. For a clean thing cannot come out of filthiness, job 14. 4.  
His purpose is to show that he made search in the best things, wherein there was appearance of any good, which man most desired and admired. And first he began with wisdom, which of all other things being merely transitory, is the flower. For as for other things they are not so preeminent, because fools, and beasts may be partakers thereof as well as the wise, to wit, riches, honours, friends, pleasures, beauty, strength; but wisdom is proper to the wise only, by which a man is a man, and cometh nearest to the divine nature: Therefore true happiness was likeliest to be found in wisdom.  
The argument whereby he confirmeth the unprofitableness of humane wisdom, and things seeming good, is drawn from the testimony of his experimental knowledge of things subject to knowledge and science, in the rest of this chapter, and of things subject to man's bodily use, chap. 2. The things subject to knowledge are either natural with their causes, properties, effects, or else moral, both good and evil, both wisdom, madness, and folly. The testimony of experimental knowledge he declareth and proveth to be firm and good by two arguments. The first is drawn from the person searching out the knowledge of things by observation and experience, verse 12. Secondly, from his diligent travail therein. Of this travail, First, he propoundeth his counsel, verse 13. Secondly, he declareth the effect thereof. Thirdly, he expoundeth both his review; and determination or judgement thereof, verse 14 His determination he confirms by a reason, verse 15. All is figured by a prolepsis, verse 16. 17. and concluded, verse 17. which is confirmed, verse 18.  
The first argument confirming the certainty of his experimental knowledge, is drawn from the condition of his person, (King) and therefore of farthest extent, and reach, of deepest apprehension, and largest comprehension, as he that on an high hill seeth farthest, and comprehendeth most. Men of private state are but of private, strait, and and particular wits, experienced, and exercised in few and inferior things, and also disturbed many ways. But a King is as the Sun, comprehending all things, superior, and inferior within the compass of his sight, and is elevated▪ as I may say, above the troubled regions of the Air, (all things being placed under him) and free from all obstacles in a firmly established and peaceable commonwealth, as this of Israel now was: In a word, he is God's vicegerent, the nearest attendant to him, of his privy counsel, ever in presence and sight, on whose hand, as I may say, the great King leaneth. David was a man of war, but God gave Solomon peace with all nations, and all nations were serviceable to him: Wherefore? The more freely to live in ease, and fleshly pleasure? To do as brethren do oft times falling at variance among themselves for want of an outward adversary, against whom they may join in unity of contention? Or that the members of the body should devour and consume one another for want of matter to work upon from the stomach? No such thing: For that is brutish and ethnical: But he gave him peace that he might build him an house, a glorious house. He gave him wisdom with peace, to govern his people prudently, and to teach them the fear of the Lord, to establish the whole worship of God in perfection, according to the Law. To glorify the Lord in erecting his house, and stablishing his worship, that the beauty of both might be an astonishment to the nations, that the God of Israel might be glorified in all the earth.  
To conclude, his Kingly office is amplied by the subject, or object (Israel) the people of God, and therefore the most excellent, and glorious King. Lastly, by the place, (in jerusalem) jerusalem the city of God, the beauty of holiness, the paradise of the world renewed, the joy of the whole earth. Now being a King, he wanted no means to attain to knowledge, neither authority to inquire and demand the opinions, and judgements of others, nor ability to get and use all means requisite for exquisite knowledge.   

Verse 13. And I gave my heart to seek and search out by wisdom, concerning all things that are done under heaven: this sore travail hath God given to the sons of men, to be exercised therewith.  
THe second Argument, confirming the certainty of his experience drawn from his diligent travail and accurate endeavour. As he wanted not power and ability to procure and use all means; so neither wanted he desire and diligence: For he gave himself wholly, not only to seek by wisdom to know things, but to search out by observation and trial, according to wisdom, the causes, properties, and effects, and the reason of all things that are, and are done under heaven. But this he did not in pride and curiosity, but in modesty, accordingly as he found himself gifted of God, 1 King. 4. 33. For God is the father of lights, the gifts of his spirit are lights shining in darkness. Wisdom is with God, and proceedeth out from the throne of God, which whosoever wants can never attain to the true knowledge of him, because his worldly heart is full of darkness. For God hath subdued all things under vanity, which the blind world knoweth not, or but dreamingly noteth, (which maketh flesh and blood so proud) from which no man can rid himself, strive he never so much, but rather doth still, as the proud curious heretics did, increase vanity, error, and folly, as the hydropical body by thirsting and striving to quench thirst by drinking, doth increase the disease, and in the end destroy itself. The heathen kept neither mean nor measure in the curious and ambitious search of the wisdom of God in the world, and his secret counsel in the use of his creatures: But for as much as the end of their endless labours was not the glory of God, even subjection to him in fear and thankful obedience, but their own vainglory, praise, pleasure, foolishness, impiety, they found not that which they sought for: For a fool, saith Solomon seeketh wisdom and findeth it not, but wearieth himself in a Labyrinth; and so became vain in their worldly imaginations. Wherefore because they sought to know God out of his Church, and to assume the glory thereof to themselves by returning their own eyes, and the eyes of men after them, to exalt and magnify them; as he that seeketh praise by the curious description of a cunning work, but forgetteth, yea despiseth the workman himself, and because they thought and sought to comprehend the infinite majesty and wisdom of God, in the creation and government, by humane capacity, and travail, without the Spirit and Word of God, therefore were they blinded, like the Sodomites seeking Lot's door, groping all their life after that which they could never find, attaining only to so much as served to quicken the worm of their dead consciences to make them inexcusable.  
Furthermore, as God hath by a general decree in the beginning laid sore travel on man to humble his pride thereby, in so much that nothing can be gotten without great labour since the fall; so neither can he attain to the knowledge of wisdom without diligence: For the gift is indeed freely given of God, but we must receive it by the appointed means. Therefore although he granted the request of Solomon, in giving a wise and understanding heart above all that were before him, or after him, yet he applied himself to the study and contemplation of all things, and to find out the secrets of God's wisdom by careful observation, and experience. So that in the studies of knowledge, there is great affliction both of body and mind: First, because some never attain to true wisdom, but fall into vain imaginations, and manifold errors, and so when they think to be wise, they become fools. The just judgement of God on their proud presumption, Rom. 1. 22. Of those kinds of studies these words of Solomon may be understood, This sore travail hath God given, etc. Secondly, they that are moved, and directed by the spirit of God to the right end, and so attain to wisdom, are greatly humbled with infinite toil as well as the husbandman; and in the end see nothing but vanity, even matter of grief, both in the things that are known, and in the knowledge itself. For they are still as far from contentation and peace of conscience, as ever they were. For no worldly thing can make a man happy. So that although a man had all knowledge, without Christ it is nothing; Paul esteemed it but loss and dung, Phil. 3. Of this wisdom, I rather think the words to be understood.   

Verse 14. I have seen all the works that are done under the Sun, and behold, all is vanity, and vexation of spirit.  
IN the former verse he propounded his counsel, in the applying of himself to get knowledge and experience, not of some things, but of all things. Here he declareth the success or effect thereof. I have seen all the works, etc. I have indeed by the gift of God obtained that understanding which I sought for: For I have seen it with mine eyes, I have read it in the Book of Nature, the holy Spirit of wisdom instructing, and directing me. God hath given me a right and true discerning of all that I have seen, and discoursed on, by sanctified reason. Every man heareth and seeth as well as Solomon, but no man rightly discerneth aught, but by the revelation of the Spirit. For a man is a beast by his own knowledge, a fool, darkly led, deceived by Satan, and such like are his observations. If a man look on the fairest letters, and cannot read, what is he the better? Solomon attained not to this height of wisdom by reading of the natural and moral Treatises of the Egyptians, Chaldeans, Assyrians, Gimnosophists, discoursing by imagination upon other men's works, and culling sentences out of them, to make a show of that which was not in him; wherein indeed many excellent things are buried, as in dark and confused Mines, (yet but wild fruit, proceeding from the wild Olive) out of which notwithstanding a divine and sanctified spirit can extract good matter, and convert it into the right nature and use thereof, as it may be Solomon did, some may think; but the Kings of Israel were to be exercised in the Book of the Law only, not in ethnical vanities, which commonly we call learning. What their wisdom was, the Proverbes, the Canticles, the Son of Sirach, the Book of Wisdom, make manifest, which differ much from ethnical moral Treatises, which are the wild fruits of wild trees, and wild ones are most addicted to them; such lips, such lettuce. But Solomon saw with his eyes, and rightly conceived in mind what he saw, by the special illumination of the Spirit of God, which gave such a plentiful blessing to his holy endeavours, that he became famous for his wisdom among all the wise men, and Kings of the earth; who were desirous to hear of the wisdom which God put in his heart; 1 King. 10. 24. So that even his servants were counted happy, that attended on him, and heard his wisdom.  
Here we note that there is twofold learning or knowledge in a man; the one is obtained by reading of men's books, the other by reading in the Books of God. The former kind of wisdom is imitation, which we commonly call learning: It is gotten by imagination and strength of memory: It is a talkative learning, which a man relateth from the mouth of another, not from an understanding heart. A parable is harsh in a fool's mouth, and so is learning. He hath not, as our Saviour saith, Radicem vel semen in s●ipso, Root, or seed in himself, hewants the seed or principles of that whereof he talketh in himself. It is therefore but speculative and childish, and as it were an artificial or painted complexion, whereof a man boasteth, vainly puft up in his ignorant mind. Hi volunt se primos omnium rerum esse, nec sunt: but the other is modest and humble. For it is gotten by reading in the Books of God. Yet a● the Book of the Word being sealed up, or clasped, affordeth no knowledge; Esay 29. 11. no more do the creatures, when our eyes are held. The creatures sound out the majesty, power, wisdom, justice, goodness, mercy, glory of God; as also the corruption, folly, shame, vanity, and misery of man. For in them he may see his nakedness, his curse. But the fool perceiveth nothing of all that is before him: He neither beholdeth the glory of God in them with praise and fear, nor his own nakedness, and brutishness with shame. If God open our eyes and ears, yea, give life unto ou● dead senses, unfolding this book unto us; then shall we be able to read in this book, the Spirit shall bring all things to our remembrance, (we hear and see confusedly in a slumber, and unperfectly, as children) and shall give us ripe understanding in all things, both to behold the reverend and glorious wisdom of God in his workmanship, as David saith; I am fearfully and wonderfully made, and his secret counsel, with his goodness in the use of those his vessels, and the effect, and use of that vanity that is in them.  
In one generation may a man observe, and know even by sight, all things whatsoever have been taught by word or writing, divine or humane, since the beginning of the world, forasmuch as all things are the same in their circular courses. But if a man be not guided by the Spirit, his observations are but superstitious, and false rules, his readings erroneous, yea, though he hath read all Books, and hath not root or seed in himself, he is but in a maze tossed too and fro, hearing and seeing as in a dream: In a word, he wants wisdom, he hath no learning. Wherefore men must not presume above their gift, nor run before they be called; but work according to their talon.  
And behold, all is vanity, and vexation of spirit. After that he had traveled for knowledge, and obtained knowledge; now thirdly he taketh a review, or reflection in his mind thereof, to consider what benefit or fruit redounded, or might redound to him thereby, and with all presently determineth the case most plain and evident. And] when I had sought, and searched, and known what I could; Behold] mark, consider, and remember what I say, All is vanity] both knowledge, and things known, every thing was empty of good, full of evil, I had nothing but labour for travel. After that Solomon had known all things, not by their shadows and pictures, namely, by reading books, and relation of voice; but seen with his own eyes, and things seen most affect and please: yet he found no profit of this his labour, no contentation, no happy rest. Why? Because all was but vanity and vexation of spirit, or the feeding of the soul with wind. The Hebrew word signifieth either in differently; He got nothing but labour for his travail, and grief for his care. Contrarily, he that drinketh the waters of life, his thirst shall be quenched; john 4. and he that eateth the bread of life, his hunger shall be satisfied; john 6. There is the true and everlasting food of the soul, which only giveth contentation, that foolish man so greedily elsewhere seeketh for, but never findeth.   

Verse 15. That which is crooked, cannot be made strait: and that which is wanting, cannot be numbered.  
A Reason why he found no contentation, no profit by the diligent search of wisdom, drawn from the subject or object thereof, the things themselves, which were not in man's power, and providence, nor reformable by his wisdom, but in the hand of God; Chap. 3. 11. and Chap. 7. 13. For in all the parts of the World, in all living creatures, chiefly in man, and civil states, there is nothing but corruption, enmity, vanity, misery. The creatures, and man himself, the success and event of things and businesses, are crooked, perverse, confused. If a man labour to build up some sure work upon the creatures, it is a vain travail, and brings forth vexation. For they are frail, weak, imperfect; they decay, alter, perish, and are subject to innumerable infirmities and casualties, which crookedness no man can remedy. To speak more fundamentally, every thing in nature is perverse, and disordered, one thing is distracted from another, the unity of the whole engine is dissolved, the uniform subordination disjointed by sedition, all things transuerse and perverse, every thing enviously eyeing, and destroying another, through the poison of enmity that is in them, as if the parts of the body should fall at odds, every thing following a corrupt inclination and inordinate affection of it own; neither can they be brought into the right frame of subordinate unity, of mutual duty, and love one to another, and all to man, or man to man, and man to God, by any power or wisdom of man. The creatures in their kinds are all self-love, pride, cruelty, pernicious, and dangerfull one to another, and all to man, and man to man. They are miserable in themselves, and add misery one to another through enmity and mischief. Some reconciliation I grant, is made among some of the creatures one with another, and with man, by the wisdom and labour of man, taming and teaching them, and so also is there some reconciliation of men among themselves in a politic government▪ but the best unity, and uniformity, is imperfect, weak, crooked, full of corruption, vanity, and misery. No felicity can be built thereon, no contentation can be found therein.  
To proceed, as all things are thus crooked in their kinds, so is man more crooked than the rest. His mind is depraved, full of blindness; his passions or affections are inordinate; his body is subject to innumerable diseases. It is the corrupt vessel or instrument of a more corrupt soul: Yea, man's crookedness is an union or mixture of the crookednesses of all the creatures. This crookedness can he never make strait by all his wisdom, which is crooked itself. All humane science cannot give one spark of true light, nor rid the soul from one drop of poison, wherewith it is infected▪ The blood of Christ only must purge it. The wisest Philosophers, Naturalists, and Moralists, when they had done all they could, yet their crookedness remained in them. The civilest and best thief is but a thief: What was Alexander but a thief? And the civilest and fairest conditioned whore is but a whore: The whore Flora, deified by the Romans, and honoured with festival days, was but a beastly fade. What else can the truth make of these two persons? Such like indeed differ much from the rude, unmannerly, and savage people, yet are they beasts as well as they. The flesh of jezabel was but dog's meat, and the blood, the royal blood of Ahab, dogs drink. No better was the corpse of jehoiakim, Ie●. 22. 19 then the carkeise of an Ass.  
Moreover, from this crookedness of the creatures, and of man, proceed many crosses, unluckiness, innumerable dangers, many misfortunes and casualties in every best course that the wisest can take, and so is all his labour lost, there remaineth no fruit to him, but grief and vexation. Therefore in the best composed state of things there is naught but deformity, imperfection, weakness, want of vigour and strength, diseases, infirmities, sicknesses, strange casualties, sudden misfortunes, untimely deaths, which all creatures, with man, are subject unto. Again, the best ordered state, or commonwealth is full of wants, full of superfluities and running into extremities on both hands, full of cruelties, of oppressions, and partial dealings, and that of favour, envy, revenge▪ Unworthy persons are preferred and honoured, the best-deseruing are dejected, vice is graced and enriched, virtue is discountenanced and suppressed. In principal matters there is negligence, carelessness, remissness: In trifles there is much curiosity and contentions; judgement is deferred, laws are distorted, and such like things, without number, which it is as hard for any Prince by wisdom and power to reform, as to regenerate or restore whole nature again unto her first integrity. If we consider the state and condition of the creatures themselves, and one towards another, the defectiveness, crookedness, crossness of all things, with their events and casualties, we shall find it to be impossible to lay any groundwork thereon, whereupon to erect an happy estate.  
To conclude: seing that a wise man in the abundance of knowledge seeth nothing but perverseness and weakness, the one whereof cannot be reform, the other not helped, neither of them remedied, he reapeth no joy, no comfort by such sights, but anger, disquietness, grief, and hath satisfied his desire, and expectation of happy rest no more than he that eateth and drinketh wind to satisfy the body's appetite, when the one is fatted, the other shall be contented.   

Verse 16. I communed with mine own heart, saying, Lo, I am come to a great estate, and have gotten more wisdom than all they that have been before me in jerusalem: yea, my heart had great experience of wisdom and knowledge.  
AN amplification of the confirmation handled, Verse 12. 13. 14. 15. by a comparison of all Kings that reigned before him in jerusalem, figured by a Prolepsis, thus: Thou mayst happily be deceived in this matter, through partial conceit of extraordinary wisdom, and therefore having but an overly consideration of things, and being blinded with the veil of the common imperfections of things, and follies of vulgar people, and distempered Princes, hast not rightly beheld to what happy state, and contentation a man may attain in this life by the right and perfect understanding of things and by the provident and prudent carriage of himself in all things, etc. Ans. Neither the dulness of apprehension, nor the weakness of judgement, nor want of diligence have been any let to me in this search. For I have not attempted this of pride, nor spoken it of arrogance, as puffed up with a vain imagination of wisdom, but I have unpartially communed with mine own heart, and have found that as God hath given me riches and power; so also hath he given me wisdom and knowledge of all secrets, above all the Kings that reigned before me in this treasury of wisdom, jerusalem, the City of the great King: Neither do I deceive myself with the overly discourse of manifold imaginations, and groundless conclusions, but my heart hath seen great wisdom and knowledge, I have fundamentally observed and had the ocular experience of things, their natures, causes, properties, effects, uses, etc.   

Verse 17. And I gave my heart to know wisdom, and to know madness, and folly: I perceived that this also is vexation of Spirit.  
A Continuation of the same answer. As I perceived in my heart that I had received of God a greater measure of discerning, and sensible insight above others, so according to my uttermost ability, I diligently exercised myself in searching out, yea following the even tract and way of wisdom in her works, so far forth as man is able to apprehend, and comprehend her. Consequently by the rule of wisdom I examined the wisdoms, doctrines, and instructions of men, even the manifold, ●arring, and repugnant opinions of men, and the proud errors of contentious men, who greedily affecting the admiration of their wits do by intruding themselves into things above their re●ch bewray great ignorance, foolishness and madness both in natural things, and matter of estate: I perceived that this also is vexation of spirit. A conclusion of his former reu●iw, determination or judgement, Vers. 14. To conclude, as I by wisdom sought out the knowledge of natural things, and found that all was nothing but vanity and vexation of spirit: so have I more than that sought out, examined, and tried the understanding of moral things, good, and evil, and I find as before, that this is also full of vexation; Wisdom on the one side being incomprehensible, and the consideration of such men, their opinions, and doings being wearisome and grievous to the spirit on the otherside, yea, their madness is endless.   

Verse 18. For in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow.  
A Reason why that seeking after knowledge, both of wisdom and folly, there is no contentation of mind, but vexation of spirit. For the further that a man searcheth into the bottom of things, to give fuller satisfaction to his heart, the more grief he findeth, and sorrow is increased with knowledge: For,  
First, the accurate search, and discussing by examination and judgement of that which is fought, is a great affliction to body and mind.  
Secondly, when a man hath done what he can, he hath only attained to the sight of that great darkness of ignorance that is in him, Chap. 7. 23. 24. which he thinking by study to expel, doth more increase it, that is, he more and more seeth into what a deep dungeon, he and all men are fallen by the sin of Adam.  
Thirdly, it is difficult, troublous, full of intricate questions, and distracting doubts, endless, and withal transitory. It is neither perfective of him that hath it, nor perfective of other men, or their matters.  
Fourthly, the more that a wise man knoweth, he still more, more and more beholdeth greater corruption, vanity, folly, madness, and misery, wherewith his spirit is discomforted, and grieved, his heart is heavy, his mind dispairefull. So that he is farther off from happiness then the ignorant, that knoweth nothing. For he worketh and eateth, and drinketh and sleepeth sound, he is without care, he is heartily merry, and so is strong and healthful.  
Fiftly, when a man hath transcended common capacities, his dark parables, instructions, and counsels, of many shall be had in contempt, of others he shall be envied, and his wisdom shall be but the white of a But to be shot at, of some he shall be suspected, and suppressed, for Princes are suspicious of the godly-wise-learned, I think because their rudeness and nakedness lies open to their judicious eyes; which made Nero kill his master Seneca; or else desire ignorance that the thousand-headed beast might be better held under the yoke of government: For if they be wise and godly, the rude Princes think that their nakedness lieth open, whereof contempt followeth. This is ethnical policy. Contrarily, the wise and godly Prince shall by his wisdom, and godliness bind the consciences of his people, and cause them to reverence and dread him, as job said of himself. This is the only security of a Prince, as of job, David, Solomon, josiah. Moreover, if the wise would have the benefit of his wisdom to redound to many, he must descend to their meanness, and rudeness, and of a plentiful seed-sowing most commonly reap little, and sometimes nothing.  
Sixtly, he shall see the fool ofttimes graced, countenanced, preferred for money, and other sinister respects, when he for all his wisdom shall not be regarded, but be buried in obscurity, and oblivion.  
Seaventhly, If a man understand all mysteries, and all knowledge, and that no secret be hid from him, all cannot free him from death, but it shall rot in the grave with him: Wherefore if a man know not himself to be in the number of God's Elect, if in the curious search of all things, he cannot find that in himself, what contentation, rest, joy, quietness of conscience, what happiness can knowledge bring him? nay rather it will increase his sorrow. Wherefore all humane knowledge is vain, even nothing, and worse than nothing. For when a man hath attained to all knowledge that can be comprehended in man's brain, the Devil hath still more than he: For he hath been in the kingdom of glory, and seen God face to face. And if a man had as he hath, how much still should he be the better? Surely, if a man know not only the depth of God's wisdom in the world, but the secrets of the kingdom of glory, and of the damnation of hell, & also could by words utter them, he should notwithstanding live in miserable perplexity all his life, till he had this saving knowledge, which should be his only joy and comfort both in life and death.  
This only should sweeten all the miseries of this life, whereas the other doth exacerbate, and turn all the prerogatives, delights, and pleasures of this life into gall, and wormwood. There is no felicity on earth but this; fear God, and keep his commandments: For he that hath obtained all worldly wisdom, cannot by the same work out a felicity to himself in this crooked state, and vain condition of all things.    

CHAPTER II.  

Verse 1. I said in my heart, go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is vanity.  
SOlomon having found no profit, no happy contentation in knowledge, nor in things subject to knowledge, purposeth now to try what contentation may redound to him by the use of the creatures, all care cast away, whereof above other men he had the full possession and fruition. This verse containeth 1. a declaration of his counsel about the finding out of the chief good, by the trial of another way. 2. his determination or censure, which is amplified by a note of attention, or asseveration, I said in my heart, etc. As if he should say, I have already tried what profit the studies of wisdom can afford; but neither in contemplation, nor in experimental knowledge found I any thing, save only much affliction of the flesh, and vexation of mind; for contentation cannot be attained, nor grievances avoided thereby. Well, than I purposed in my heart to prove what profit the use of worldly things might bring unto me: And first of all, 'tis before I subdued my body to the spirit of my mind, supposing that the chief good wherein the soul resteth contented, was to be traced out by that path whereby a man cometh nearest unto God, but found no contentment at all, yea contrarily sorrow; so now on the contrary, I fell into a consideration of the uses of the manifold creatures of God, for man's necessity, comfort, and delight. Therefore now I began to apply and exercise my wisdom in the cheering, and pampering of the flesh, in bathing myself in the pleasures and delights of the sons of men: I withheld nothing from the desires of my heart, but yielding myself to all my bodily appetites, as far forth as lawfully I might, to try what more profit and better contentment I, or any other that is most delighted in this way, might find in this course of life. But when I reflected my spirit upon the consideration of this way also, I saw that here was nothing but vanity. For there is no steadfastness in the things that consume away even with the moderate using, and the body together with them also, and the immoderate use thereof would be a greater burden to the flesh, than the immoderate studies of Learning. Because immoderation in this kind would bring a sure and sudden destruction both to body and soul. Wherefore neither in the moderate nor immoderate use thereof was there any felicity, but vanity.   

Verse 2. I said of laughter, it is mad: and of mirth what doth it?  
A Confirmation of the censure: Mirth and pleasure are vanity. For when I had sought out and tried what contentment epicurish and sensual living could afford to him that is most addicted to it; I saw that laughter was mad, and mirth reasonless, both vain. For indeed the matter of laughter is man's shame, or nakedness; it is folly, or brutality to be lamented, not laughed at. For let a man laugh at what he will, and but smile at any thing, when he returneth to sobriety of heart, and to the prudent consideration of himself, and the thing that he laughed at, he shall find it to be folly, vanity, misery, I mean a slip, or defect of that wisdom, prudence, providence, and reason in some saying, deed, or event which is not in the perfect image of God, nor in man as he is man, to wit, grave, wise, reverend, honourable, perfect in this imperfect state that no light conceit of him, his words, actions, events in the minds of men should move laughter. For what matter of laughter is there in the persons, speeches, deeds, events of reverend Sages, Kings, judges, of Christ, and of God? Our Saviour Christ often sorrowed, but we cannot learn that ever he laughed, neither yet conceive at what he should laugh. It is recorded in stories that the Philosopher Heraclitus always wept and sorrowed, because he saw nothing but vanities and misery, yea, brutishness in all the dealings of men, whether in their sobriety or laughter. Contrarily, Democritus always laughed. What was the matter or object of his laughter? Even the folly, madness, vanity, brutality of men, which by laughter he neither rejoiced at nor approved. Finally, whensoever a man laugheth at things great or small, let him by gathering onething of another but dive to the ground of his laughter, and he shall find some matter of grief and repentance, both in the person, or thing laughed at, and in himself, or at least in the one. For if Adam had never fallen, there should never have been laughter, nor weeping, but an heart possessed with heavenly joy, even joyful sobriety.  
The epicurish and sensual laughter therefore that Solomon here speaketh of, is madness, even the corruption and intemperance of reason, the froth of vain imaginations, the superfluity of the spleen, corrupted by the fall, and bewrayeth oft times much sin in the soul, which bringeth grief and repentance. And as laughter was madness, so was mirth unreasonableness, or foolishness. For it neither causaily bringeth out of itself, nor yet accidentally occasioneth any profit.  
It is short, and vanishing, dying with the action, like the stroke of an instrument, and the taste of honey: The one whereof in the continual use groweth wearisome, and is in the end the greatest toil; the other groweth bitter, and is in the end very loathsome: Neither afford solid contentment. For he that maketh the time of this life but a play, is as he that maketh it but a market: Both shall receive the same judgement; the one for his Iouil●y, as the lewd javils of these days term it, the other for his drudgery. Both are their own Idols, opposite one to another, and both to God. Therefore are both, the carefulness of the one, and carefulness of the other, a burden to the conscience. So that in laughter and mirth, wine and women, dissoluteness and luxury, there is no felicity, but vanity, no contentation, but desperation. Yet notwithstanding all this we must put a difference between the common frailty of man's nature, which God passeth by, and the sinful laughter of the wicked.   

Verse 3. I sought in mine heart to give myself unto wine (yet acquainting mine heart with wisdom) and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under heaven all the days of their life.  
AN exposition or declaration of Solomon's counsel concerning the finding out of the chief good, by the trial of another way, which is the exercise of his wisdom in pomp, and magnificence, to the end of the tenth verse. First he found no content in the studies of learning, or speculations of the mind: Secondly, he found less comfort in the contrary course, bodily pleasures: Now thirdly he will try the ●●xt or middle course, in the right use of all worldly delights, and bodily pleasures, according to the direction of wisdom, which is the glory of a King, even that thing which all men count happiness. And for the attainment of his intended purpose, he fared still deliciously, and by wisdom beheld the follies and vanities thereof: Namely, how Princes wanting wisdom, abused themselves in the dissolute and immoderate use of these delights, & all prerogatives, yea oft times transformed themselves into the natures of beasts, that so he might behold the true and right use thereof, and consequently find out, yea work out a perfect contentation to himself in such an happy state during the time of life, as many men have dreamt of, and aimed at, but none for lack of wisdom to enter into, and keep the right path, have attained. As the Alchemists hold a possibility of making their Philosopher's stone, to turn iron into gold; so do men imagine a possibility of a worldly felicity to change sinful wretches into gods. But as the most learned could never find the one, so neither shall the most wise and wealthy ever find the other. For this cause doth God lay sore travail, and crosses on men, to humble their pride thereby. For we children of Adam would fain be as Gods; Gen. 3. 5 6. We strive violently to run back into Paradise again, but that is done away, and another is set before us, into which earthly dregges have no desire to enter: For the Eel loveth the mud, not the crystal Springs, and the Toad loveth scum and ditches, not the Palace.   

Verse 4. I made me great works, I builded houses, I planted me Vineyards.  
AN hypotyposis or lively description of the acting and effecting of his counsel, to wit, his worldly pomp, and magnificence, by an enumeration of diverse particulars. First, he propoundeth the same generally; I made me great works. All the works that I did were curious, and costly, as man's wit could devose the manner, and the world could afford the matter. So that the seat of my Palace in all the works thereof, was as it were a resemblance of the World, and the glory thereof, that mine eyes, and senses being filled with what pleasures and delights my heart could imagine, I might enjoy full contentment. To which purpose I built me houses most large and spacious, whose timber works were of Cedars, and pillars of Almug trees; I made me Chambers and Galleries for all uses, for necessary uses, for delights, and pleasures, for solitariness, and private meditation, for Summer and Winter, etc. For Cedars and silver were as plentiful with me, as stones in the streets, and Sycomore trees in the dales. Of gold I had abundance. For there came yearly six hundred sixty six talents of gold, besides that which I had of Merchant men, and spice Merchants, of the Kings of Arabia, and Governors of the Country. I made me a great throne of ivory, and overlaide it with the best gold, the like whereof was not in any Kingdom. All my drinking vessels were of gold, and all my vessels of the Forest of Lebanon were of pure gold. I had also abundance of precious stones, jewels, spices, ointments, odours, and what precious things the earth could afford, were sent to me for presents. I had 
1 King. 4. 7. 22, etc.  twelve Officers over all Israel, to provide victuals for me, and my household. I had for one days provision thirty measures of fine flower, and sixty measures of meal, ten fat Oxen, and an hundred Sheep, besides Hearts, and Roe-bucks, and Fallow Dear, and fatted Fowl. So that the meat of my Table, the sitting of my Servants, the attendance of my Ministers, and their apparel, my Butlers, etc. were an astonishment to Princes. Moreover, I had four thousand stables 
2 Chron. 9 25. 1 Kings 4. 26. Chap. 10. 26.  of Horses for my Chariots, ten Horses in every Stable, forty thousand in all. I had fourteen hundred Chariots, and twelve hundred Horsemen. I made me two hundred Targets of beaten gold, six hundred shackles went to one Target. I made me also three hundred shields of beaten gold, three pound of gold went to one shield. Also I was at peace with all Kings, which did reverence to me, and sent me presents, who were desirous to hear of my wisdom, and of my works. My Princes and Officers also were loyal and faithful to me. So that I enjoyed the fullness of prosperity, and security. And because no pleasant thing might be wanting to me, I planted me vineyards, and furnished them with the choicest Vines of all sorts.   

Verse 5. I made me Gardens, and Hortyards, and I planted trees in them of all kind of fruits.  
SEcondly, I made me also Gardens, contrived by the art of the best workmen, and filled them with all manner of pleasant plants, and herbs. I made me hortyards, and planted therein trees of all kinds of fruits, pleasant to my sight, and delightful to my taste, resembling even the Garden of GOD.   

Verse 6. I made me pools of water, to water therewith the wood that bringeth forth trees.  
THirdly, I made me also Cisterns to convey waters from the Springs, and Fountains, to water my Gardens and Hortyards, and other trees therewith in the times of drought, to preserve them fresh and green for the pleasure of mine eyes, and to make their flowers and fruits more beautiful, and delicious.   

Verse 7. I got me servants and maidens, and had servants borne in my house; also I had great possessions of great and small Cattle, above all that were in jerusalem before me.  
FOurthly, I got me also manservants and maidservants, such as had been well trained up, and were fit for the service of Princes, both in regard of their persons and qualities. I had also others borne in my house, the children of Captives, even the choicest, and best qualified of those that had been taken captives in the wars. Also I had great possessions of Cattle, both of Oxen and Sheep, of Horses, Camels, and Mules, partly for the provision of my House, partly for other uses, above all that were before me in jerusalem.   

Verse 8. I gathered me also silver and gold, and the peculiar treasure of Kings, and of the Provinces: I got me men-singers, and women-singers, and the delights of the sons of men, as musical instruments, and that of all sorts.  
FIftly, also of silver and gold, I had abundance, which yearly came unto me, besides that which came once every three years from Tarshish, for vessels and utensils, for the beautifying of my house, for shields and targets, and other uses; and other precious treasures, which for their rareness and beauty, Prince's value at highest rate, and are therefore peculiar to them. I got me also men-singers, and women-singers, that both had perfect skill and pleasant voices, that not only the shrillness of the quavering treble, and the gravity of the deep base, and the delightful mediocrity of the mixed tenor mitigating the sharpness of the one, and elevating the flatness of the other, might refresh my spirits with their pleasant air; but also that the song itself might affect my mind with the lightsome air of pleasant thoughts, insinuated by the pleasing deceits of harmonical allurements, to remove the impression of pensive melancholy, and to pacify the surges of choleric fancies, that such objects being stolen away from my mind unawares, as cares are by sleep, I might be retracted from the disturbance of intemperate passions. I had also the delights of the sons of men, even all kinds of musical Instruments. The Hebrew words are Schaddah, Schiddoth, id est, devastation, and devastations; or spoil, and spoils, and signifieth the fairest women taken captives in the sacking of a City, as Xantis Pagnine translateth it, which thing was the common custom of old times. The words aforegoing, delights of the sons of men, import as much, being, as I think, more properly related to Solomon's three hundred Concubines, which were the fairest women of captivities. For as Wife and Children are termed the pleasures of the eyes, and Idols the delight of the eyes; so also may these be termed the delights of the sons of men, in those warlike times; jud. 5. 30. Have they not sped? have they divided the prey, to every man a damozell or two? which was a special reward. But Tremellius translateth it, Symphony, and Symphonies, that is, all kinds of musical Instruments, as it is in our English Translation. For melody is a mixture of like, and unlike voices, or of like, and unlike sounds, in the mixture and temperature whereof, one is so refracted and retused by another, that of them all, Symphony, id est, a discordant concord ariseth after the imitation of the elements refracted in an harmonical mixture in compound bodies. Now music is delightful to young men, and may well be thus termed.   

Verse 9 So I was great, and increased more than all that were before me in jerusalem: also my wisdom remained with me.  
A Conclusion containing an amplification of his pompous magnificence, by a comparison of all his predecessors. I became great both in power and wealth, eminent and glorious above all. Neither in this royal splendour was I intemperate, giving the reins to inordinate affections and lusts, but I behaved myself both in the getting and usage of these things, according to the direction of wisdom, that I might both freely without check of conscience rejoice in them, and also be admired and honoured in the minds and hearts of mine own subjects, and foreign Princes.   

Verse 10. And whatsoever mine eyes desired. I kept not from them, I withheld not mine heart from any joy; for my heart rejoiced in all my labour, and this was my portion of all my labour.  
Sixthly, moreover besides these particular prerogatives, whereof I have made mention by name, I withheld no delights from my senses, which either by the wisdom of my mind, or by the submonishing inclinations of my senses I perceived to afford access of joyful contentment. Neither did I suppress the fancies of my heart with check, or delay, but it rejoiced in the easy, speedy, and full attainment thereof. Therefore my heart rejoiced in all my labour which I took for the joy of my heart. And this was the portion of all my labour, even to rejoice myself in the use of these things. Thus far of the trial of the third way to felicity.   

Verse 11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and behold all was vanity, and vexation of spirit; and there was no profit under the Sun.  
AN exposition of Solomon's counsel, in the review of his pompous magnificence, and of the event thereof. After that by wisdom I had effected all that was in mine heart to do, and gotten what comfort, contentment and joy could be afforded to my heart in the possession, sight, and use thereof, the testimony of other Kings and Princes in their admiration of my royal splendour, also furthering and confirming in me the conceited hope of happiness: then upon unpartial reueiw of all my glory, according to true wisdom, without deceitful flattery of myself, I saw no profit, no solidity, no perpetuity, but changeableness, and chancefulnesse both in the parts and in the whole. For both the things themselves are subject to casualties, and alterations, and howsoever in time to vanish quite away, and also age itself maketh the most delightful things wearisome. So that what felicity so ever men, through the error of their minds, may imagine to themselves, or the things of the world may occasion them to hope for, by their deceitful show promising what they cannot perform; yet there is no such profit, no sound tranquillity, no constant rest in them, all things being uncertain, fleeting, subject to dissolution by a thousand ways, some apparent, some suspected, most unknown, holding the unstable mind, and doubtful heart always in unquiet suspense. Therefore by reason of this vanity, they are a vexation to the spirit, giving no more contentment thereto, then light wind doth to the hungry appetite and empty stomach. Neither indeed can the armies of heaven and earth afford it, because God hath subdued all things under vanity.   

Verse 12. And I turned myself to behold wisdom, and madness, and folly: for what can the man do, that cometh after the King? even that which hath been already done.  
AN exposition of his counsel in the review of the two former ways to felicity, to wit, of wisdom, and bestial sensuality, and also foolishness, with a confirmation thereof. Wisdom and madness are quite contrary. Madness is inconsiderateness, rashness, epicurishnesse, mirth, and jollity, without all care. Folly seemeth here to be a mixture of both. But wisdom in the wicked cannot be termed wisdom, but worldly craftiness, brutish, or diabolical subtlety. The Hebrew is Sikkeluth, of the verb, Sakal, i. pravus, distortus, perver●us suit, that is, wicked, froward perverse, turning aside out o● the right way. Such wise men, as the world counteth wisdom, are in the Scriptures termed brutish, and foolish, jer. 10. 8. And beasts every where, because their wisdom is only exercised in fulfilling their brutish appetites, and fleshly lusts, which is a thing common to man with beasts, neither can the unregenerate do otherwise. 1 joh. 2. 16 A fool is either natural or spiritual. The natural fool is either reasonable, or reasonless. The reasonable is he that wisely and prudently ordereth himself according to reason, which reason notwithstanding is corrupt and limited to lust. Rome 1. 22. 1 joh. 2. 16. So that in him there is nothing but folly and wickedness. Such a fool is every man unregenerate, Psal. 14 1. 2. The reasonless fool, is either he that hath not sound reason, whose principles of reason are cracked, broken and confused, but yet to his power doth wickedly; or else that hath reason, but useth none, being captive to his lusts, of whom there is less hope than of the other. To this fool, shame and reproach belongeth. He is full of mischief, proud, wilful, wrathful, revengeful, rash, and is enwrapped in many dangers, and troubles. For as he glorieth in his craft, and is mischievous, so mischief falleth on him, it is his portion. The spiritual fool is every carnal Professor of the Gospel in outward show without the power thereof, who hath a general illumination, confused, and broken principles, but his manners and all his courses are heathenish, and brutish, being captivated to his lusts. Yea, and he is a fool also, that hath understanding, knowledge and learning, but yet serveth not God but his own lusts thereof, deceiving his own heart. There are abundance of such fools now a days. Of all these fools Solomon here speaketh, but more specially, I think, of the reasonless fools. To discover the vanity, and folly of spiritual fools more at large. This foolishness is that common mediocrity or mean, which worldly wisemen, politicians, and moralists, and all fools do falsely imagine to be virtue, or the best profession, which consisteth in the middle of their extremes. But in case of religion, their dark hearts never rightly conceived what either extremes or middles were. For this common means, is a mixture of light with darkness, good with evil, sweet with sour, wisdom with sensuality, precious with vile, religion with carnality. But such indifferences are hateful and loathsome before God, and upright men. This the Scriptures term folly, and such wise ones, fools and hypocrites, Matth. 23.  
Understand therefore the deceitfulness of the heart, and the delusion of Satan, even that deep sophistry, by which whole multitudes do perish, yea even all, except the very Elect. For what is that common wisdom, reason, indifference, honesty of men, but a certain mediocrity or mean mixed of linen and woollen, of sour with sweet, of religion with fleshly morality; as though that all things, religion and all should only tend, and aim at a happy worldly state, or glorifying of the flesh or outward man, or to approach as near to this mark as may be. This was the sin of Saul. He did not aim at the sole glory of God, but mingled the holy commandment and his own lust, even his vainglory, together. He would not lose his own glory in that triumph: Therefore Samuel told him that ho was become a fool. 1 Sam. 13. 13. Such fools were the Israelites. 1 Kings 18. 21. and Exod. 31. 1. Such fools were the pharisees, Princes, people of the jews. The disciples being yet but rude, and weak were tainted with this folly, joh. 12. 22. Yet in them it was but infirmity, because they were in God's election, and actually believed, and followed him in sincerity. Every professor of the Gospel, not inwardly renewed by the spirit of sanctification is a fool, but we must take heed of judging, and censuring: For the work of the spirit in the regenerate is not to make a mixture of heavenly & carnal things, but by mortification to sub due all things to himself, even to convert the whole man inward and outward into spirit, to bring every thought and imagination, every word and work into captivity under Christ, which is true wisdom and liberty. So that whereas it is said, that in state of grace we are partly flesh, partly spirit, in all our actions and affections, it is not meant of mixture, for where there is mixture, there is no sound, no saving conversion, but the Fox will to his kind; but that we are as the rusty Iron in the fire, the menstruous or filthy rag in the fullers soap, nay rather Lazarus dead in the grave, into whom the soul being reentered, causeth motion of the spirits, first in the heart, than of the pulses, and blood, then of a leg, or arm, etc. till at length he be risen wholly out of the grave, and at last brought to his former state of life, and so is death overcome of life. But what this meaneth, our common, honest, reasonable, wise, indifferent minded men, neither will nor can conceive. For they know not through the hardness of their hearts, that the ground of their Christian profession, is the utter denial of themselves, or the utter destruction of the flesh, and the best things thereof, as enmity to the grace of Christ, Rom. 8. 7. Phil. 3. 7. that they might be wholly in him, and for him, 1 Cor. 6. 19 20. which is the main scope of this present treatise of Solomon. To redress this beautiful, but fundamental evil, let us remember, and lay to heart these two Texts of Scriptures. The first is David's charge to Solomon his son, 2 Chron. 28. 9 And thou my son Solomon, know thou the God of they father, and serve him with a perfect heart, and willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. The second, is the ground and life of every word and work, which maketh it acceptable in the sight of God. Rom. 14. 23. Whatsoever is not of faith, is sin. He that wanteth true faith shall perish everlastingly, whatsoever, how great soever his works be.  
Lastly, Solomon here confirmeth his experiments, with the considerate and judicious view thereof, by the conscience of his sufficiency in wisdom, and experience, which is figured by a Prelepsis, or prevention of an objection, thus. It may be that thou hast not perfectly known the difference of wisdom and madness, and folly, and so hast not judged and determined rightly of things, and the use thereof. Ans. I have sufficiently known, and tried the truth of that which I have spoken concerning these things, and the vanity thereof. This assertion is amplified by an argument of the Greater denied. No man can know or try more than I have done? The words are figured by a communication, What can the man do? Haadam, ●▪ the greatest, learnedest, and most experienced, for the demonstrative article noteth eminence, or excellence. That cometh after the King? This testimony of himself is confirmed by the dignity and excellency of his person, (King,) amplified by a comparison included in the demonstrative article, noting eminence, hammelek, the King, the most excellent King. As if he should say, If Kings that have power to get the knowledge, and experience of things, are to be believed, then much more the most eminent King is sufficient to know, try, and determine the truth of all this that hath been said, therefore to be believed.   

Verse 13. Then I saw that wisdom excelleth folly, as far as light excelleth darkness.  
A Determination or censure upon his judicious review of the two former ways, in the commendation of wisdom, and dispraise of folly, figured by a prolepsis thus; Thou seemest to put no difference between wisdom, and madness, and folly, in that thou canft find no profit, no content in any of them, but only vanity and vexation. Ans. Although that true felicity is not to be found in wisdom, neither in the wisdom of this World, nor in the literal knowledge of the Gospel, yet it altogether excelleth folly, yea, is contrary to folly. The proposition he illustrateth by a comparison of things contrary. Even as light excelleth darkness, not in degrees, but in nature; so doth wisdom excel folly, not in degrees, but in nature, having no fellowship or communion with it, but mortifieth it, as light excelleth darkness, and water extinguisheth fire. By folly, he meaneth the crooked actions and conversation of wicked idiots, and crafty colts, unadvised fools, and cunning fools, whose wisdom is worldly, sensual, and devilish; james 3. 15. separated from all fear of God, and grounds of natural goodness, and exercised in evil, as Tamar said to Amnon, enticing her to incest; Thou shalt be a fool in Israel. Such a fool as he here meaneth, was Nabal.   

Verse 14. The wise man's eyes are in his head, but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.  
A Confirmation of his determination in the commendation of wisdom, & dispraise of folly, and also a review of the event of wisdom, and the wise. The wise man's eyes are in his head. The head is as a Tower, the eyes are as watchmen looking round about, and afar off, and as the Sun which is the eye of the World. Watchmen in the top of a Tower, are watchful, diligent, and circumspect, foreseeing evil a far off, and preventing it before it surprise them. So in the eyes of a wise man there is understanding, discerning, judgement, sobriety, heedful diligence, foresight. Wisdom ordereth all the ways of a wise man, he escheweth dangers, mischiefs, inconveniences, and every hurtful thing; he procureth commodities on all sides, he hath delight and pleasure in the works of his hands. Whereas contrarily, the fool is blind, he knows not what he saith, nor what he doth; he observes not persons, times, and place, but rusheth headily forward, committing every word, and deed to fortune. He falls into the ditch on every side, he dasheth his head against every post, he wraps himself among bushes and briers, as they that walk in darkness, and unknown places, and is rend and torn, and if he struggle out, he is never the nearer, but is by and by in new dangers, because he wanteth the lantern of God's Word and Spirit, to direct him into the right paths, and to guide him therein, that only is it that maketh the simple wise, and teacheth man knowledge.  
The World is God's Book, every thing that a man heareth or seeth, is a leaf, or a line, wherein he may read something to his own instruction, and further edification. The wise man beholdeth the wisdom, providence, goodness, and justice of God in all things. Again, he beholdeth the depravation and corruption of all things, brought in by the envy of the Devil. He discerneth the uprightness of godliness, and the tortuosity of wickedness, the plain paths of wisdom, and the perverse ways of folly in all things, and in every thing. The one he chooseth, ordering himself in all his ways according to wisdom, the other he refuseth, and correcteth, and retracteth himself by wisdom. So that the understanding, sober, heedful, watchful eyes of the wise, look not on the things themselves, or outward appearances, but on God's wisdom, goodness, justice in the things; yea, he beholdeth Satan's malice, and man's misery, and discerneth the times, and the seasons, the works of God therein, and the counter-workes of the Devil. But the fool walketh in darkness. The fool hath as it were no eyes, or eyes wherein the sight is perished. He looketh on things, as doth the wise, but he seeth into nothing. Therefore Solomon saith, Prou. 17. 24. The eyes of a fool are in the ends of the earth; that is, light, heedless, wand'ring eyes, showing the confusion of many vain imaginations in the head, but no discreet apprehension, no sobriety of wisdom, no prudent observation. He looketh on outward appearances, and observeth childishly. But he cannot see one whit how the Scriptures, teaching the whole knowledge of God, and of ourselves, his wisdom, man's folly, his grace, man's malice, are continually fulfilled before his eyes. He that is in darkness, discerneth not colours, no more doth the fool things that differ. The fool gathereth up follies, and glorieth in some imitative wicked subtleties, and a parable or wise sentence is harsh, and odious in his mouth. The fool hath the eyes of a beast, judging, choosing, refusing, according to his carnal affections and lusts, etc. And I myself perceived also that one event happeneth to them all. Here is his review of the event of wisdom, and the wise. This worldly wisdom which men so much magnify, maketh not a man happy. For I myself not forgetful of myself in my royalty, not enamoured of my beauty, not kissing my hand, perceived also as well as others, that one event or end happeneth to the wise & foolish, and both of them are alike subject to the manifold afflictions, calamities, sorrows, and miseries of this mortal life. Therefore speak what you can in the commendation of worldly wisdom, and act what you can thereby, it shall in the end be co-incident with folly.   

Verse 15. Then said I in my heart, as it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.  
HIs determination, or conclusion upon the review. When I saw that the wise and fool had one event, and chance; I reasoned thus within my heart. If good things befall the fool as well as me, and evil things befall me as well as the fool, then have I to no purpose wearied my body and mind, in searching out wisdom: But I see that it doth so; therefore to defraud a man's soul of pleasure, in striving for wisdom; is to no purpose, and consequently it is also vanity.   

Verse 16. For there is no remembrance of the wise more than of the fool for ever, seeing that which is now, in the days to come shall be forgotten; and how dyeth the wise man? as the fool.  
A Confirmation of his reason concluded in the verse aforegoing, by two arguments, the one in the beginning, the other in the end of the verse. Concerning the former. If the wise man with all his words and works be not had in everlasting remembrance, no more than the fool, then is the labour and wisdom of the wise to no purpose: but the antecedent or former part is true, because that both the persons, and their doings that now are, shall be forgotten in succeeding generations; therefore is the consequent or latter part true also. Time is a depth which swalloweth up all things. And the decourse of time is a passage, leaving all things behind it. The further that time passeth away, the more confusedly still we see things past, which in the end quite vanish out of mind, as the bird or arrow that flieth into the profundity of the air, or stone that falleth into the height of the deep. Now the fish, and the stone, the bird and the arrow, are all one, even without difference, to him that seeth neither, yea, plain nothing; and so are all things vanished out of mind. And how dyeth the wise man? as the fool. Here is the latter argument, whereby he confirmeth the vanity of wisdom, by the same condition thereof with folly, figured by a communication, or rather an exclamation, intimating, that the wise is greatly to be commiserated, because he receiveth no more fruit of his worthy labours, than the mad and foolish, that live in sensuality and bodily pleasures, after the manner of beasts. It cannot be discerned by their end, in outward appearance, whether is the happier, or whether is the more miserable.   

Verse 17. Therefore I hated life, because the work that is wrought under the Sun, is grievous unto me: for all is vanity and vexation of spirit.  
A Conclusion. Therefore am I so far from hope of obtaining any contentment, profit, or happiness in this World, that I rather hated life itself, having no matter of love, or desire in it. My reason is, because that all things which men do in this life, are grievous. Every work is full of grief in itself, and occasioneth grief to others. The works of the brutish Epicure are grievous; the works of the foolish that thinketh himself wise, are grievous; and so are the works of the wise, seeing that he dyeth, and his wisdom is forgotten, as they and theirs are. Moreover, he confirmeth this reason again by a Prossyllogisme, or addition of another reason. For all, as well the best, as the worst things, is vanity and vexation of spirit.  
Thus far of his counsel in the review of the two former ways to happy contentment, verse 12. Of his determination, or censure of them, verse 13. of the confirmation of his determination, and the review of the event of wisdom, and the wise; verse 14. of his determination or conclusion upon the review; verse 15. of the confirmation of his determination, verse 16. and conclusion; verse 17.   

Verse 18. Yea, I hated all my labour which I had taken under the Sun: because I should leave it unto the men that shall be after me.  
THis verse hath relation to the review, and event of his pompous magnificence, verse 11. He looked on all his works, and labours, but all was vanity and vexation; Why? because there was no profit under the Sun. Here is further set down the consequent of that event, namely, that he obtained not only no contentment by his great works, but also hated them. The reason of his hatred is, because he should leave them to the possession and use of another man, who should be heir to all his labours, yet never took any pains for them.   

Verse 19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour, wherein I have laboured, and wherein I have showed myself wise under the Sun.  
A Confirmation of the reason, figured by the prevention of an objection, thus: That a man shall leave his labours to another, is no cause of grief: For seeing that he must not always live here; for one generation passeth, and another cometh, it is a man's joy, and comfort rather, yea, the prosperous success of them in their continuance to future generations, giveth great contentment to the heart.  
Ans. That cannot be, because it is impossible for me, or any man to know whether he shall be a wise man or a fool. It is figured by a communication, to intimate the impossibility thereof. And what manner of man soever he shall be, yet shall he have the rule, command, and use of all my labours at his pleasure, wherein I have so diligently exercised my wisdom. If he prove a fool, what is the fruit of my labour, and my wisdom? even to be the purveyor of another man's sensuality, and to subminister matter for the execution, and maintenance of his folly: So all my labour is lost. If he prove a wise man, yet will he alter, change, and use all my labours according to his own mind, and so shall they be transformed, as a vesture, into a new fashion. Therefore in that a man must leave his labours to another man's possession and disposition, that is also vanity.   

Verse 20. Therefore I went about to cause my heart to despair of all the labour which I took under the Sun.  
A Conclusion of the reason confirmed in the verse before. Seeing that my wisdom in my labour, shall be either turned into folly, or else translated into another fashion, I judged it better to despair of getting contentment by my works, rather than to place any hope in such uncertainties, that I might elsewhere seek for the true happiness, that cannot be lost nor changed. Therefore seeing that in the best things done here by wisdom, we have more matter of despair than hope, and howsoever, are held in continual suspense, they are mere vanity and vexation.   

Verse 21. For there is a man whose labour is in wisdom, and in knowledge, and in equity: yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity, and a great evil.  
AN amplification of the conclusion contained in the verse before; Namely, of the despair and grief of his labour, by an observation of the common condition of men. There is many a man that laboureth to attain to an happy estate here, and that by wisdom, knowledge and equity, to which God also giveth a blessing, that so his heart might rejoice without check of conscience in the fruition thereof, which is seldom incident to the rich; yet shall he leave his estate behind him, to be a portion for another that never took any pains for it. And so be the provident and true drudge of he knows not whom; and how it shall be used and employed, and blessed in the hands of him he altogether knoweth not. Yea, sometimes it falleth out that the heir curseth his patrimony, because that if he had not had such a means and provocation, he should not have committed so many evils. Faelix necessitas, quae ad meliora tra●it. For our Saviour saith, How hard is it for a rich man to enter into the kingdom of heaven? This then is a vanity, and not only a privation of good, or a nothing, but also a great evil, namely, that a man should not only be deprived of his goods by death, but also that his goods should be depraved.   

Verse 22. For what hath man of all his labour, and of the vexation of his heart wherein he hath laboured under the Sun?  
THis verse hath reference to the 18. verse before, containing a reason of the hatred of his dispairefull labours, figured by a communication, to give more weight unto it. If a man see no profit of the labours of his body and mind, than they have nothing but matter of despair and hatred in them: but what profit, or joyful contentment can any man find in the laborious getting, and careful keeping of his gettings? Therefore as I said at first, so after many proofs, I conclude; What profit hath a man of all his labour that he taketh under the Sun.   

Verse 23. For all his days are sorrow, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.  
A Prossyllogisme, or confirmation of the former reason. He hath no profit of his labours, no calm contentation. Why? For because all his days are full of pains, and sorrows, trouble, and anger. His travail is full of care and anguish, fears, and doubts, perplexity, and anxiety. His heart is deprived of the natural reft of night. For than he falleth to review the labours of the time past, and to dispose of the travail of the time following, to bring all things aptly together, without the interruption of manifold occurrences, or chances, for the accomplishment of his project. Again, although he would take his rest, yet the manifold businesses, and exagitations of his thoughts on the day, cause many broken dreams, and fearful fantasies, which often disquiet the spirit, and maketh the heart pensive afterward: So that a man hath no profit of his pains, but his labour for his travail, and this also is vanity.   

Verse 24. There is nothing better for a man, then that he should eat and drink, and that he should make his soul enjoy the good of his labour. This also I saw, and that it was from the hand of God.  
IN this verse Solomon setteth down the right use, and only good that is to be found in the things of this life, for a remedy, or mitigation of the vanities or miseries, and declareth the same by the efficient cause. His proposition is illustrated by a comparison of the Greater denied; And it is an answer to a secret objection, which is this. If nothing but sorrow and grief redound to man of all his labours, to what purpose then should a man apply his mind to wisdom, and his body to travail? And if so be that a man must either deprive himself of life, or else prolong his days in perpetual sorrow, than the world seemeth to be made for none other end, then to be an engine of torture unto men. Ans. Not so neither. For though I have already proved that a man can obtain no true profit, or happy contentation by the things of the world, nor by any thing that can be known or done by man's wisdom: yet it followeth not therefore that there is no good in all things made for man's use, by which he may be enabled and helped both to live, and to order his life according to wisdom, and virtue. But there is a good in them for which cause God hath created them, and imparted the same to every one according to his own pleasure. And this good, is not to depend or rest on them, nor to trust in them; for therefore hath God made them uncertain, and vain, nor yet by treasuring them up to deprive a man's self, or others of their use, nor to lavish them out, as though they would never have end: but to feed, cheer, and comfort the body therewith, with tranquillity of mind resting on God's mercy, and so to pass the time of this life with joyful contentation in honest labour, not in idleness, sensuality, or drudgery. He that looketh for more than this in them, is utterly deceived, seeing that in the best use of them, they are transitory and vanishing. Lastly, this good use of them he declareth by the principal efficient cause. Not only the possession of these things, but also their virtue to feed, and refresh the body, and mind, is the gift of God. Otherwise, all wisdom is full of vanity, and grief. They come neither by man's providence, and endeavour originally, nor by chance, Deut. 8. 17. Therefore let us return all praise and thanks to him, in the usage of ourselves, and use of all his gifts.   

Verse 25. For who can eat? or who else can hasten hereunto more than I?  
A Confirmation of his proposition, amplified by a comparison of the Greater denied, and figured by a communication. Who could receive more profit, joy and contentment of these transitory, and fading things more than I? and who can more speedily, and easily obtain, and more securely possess and use them more than I? what good thing soever could be had, and what use could be made of them for the pleasure of my body, and delight of mind, I had it in the perfection thereof, yet this is all that I by experience found, or could conceive in heart to be found in them.   

Verse 26. For God giveth to a man that is good in his fight, wisdom, and knowledge, and joy: but to the sinner he giveth travel to gather, and to heap up, that he may give to him that is good before God: This also is vanity, and vexation of spirit.  
AN amplification of this right use of worldly things by the efficient cause thereof, both in himself and other men. These men are described by their condition and quality (good;) Goodness is illustrated by a distinction thereof [in his sight,] that is, truly good, Psal 3● 1 2. not in appearance before men, or his own deceitful ●ea●t jer. 17. 9 which is hypocrisy. God who hath made the world, and all things therein for man's use, hath given wisdom and knowledge to those that are accepted of him, and fear him, to get them rightly, and to use them comfortably. This work of God's mercy is illustrated by the Antithesis, or contrary work of judgement in the sinner. Contrarily, God withholdeth this wisdom, knowledge and joy from the sinner, which feareth him not, but turneth his ear from the Law, and maketh no conscience of his doings, and leaveth him in the power and bondage of his lusts, to torment himself both night and day with carking, caring, and drudgery to gather riches, and yet to deprive himself of all comfort, meat, drink, clothing, recreation, etc. This work of God's judgement in the sinner is declared by the end; Namely, that after this faithless drudge hath treasured them up, God might give them to them that fear him, and are accepted of him, job 27. 17. Again, God doth take them away from good men, when he correcteth their faults, and giveth them to the wicked, that are both theirs and his enemies, as the example of Ezechias doth manifest. To conclude; This also is vanity and vexation of spirit.    

CHAPTER III.  

Verse 1. To every thing there is a season, and a time to every purpose under heaven.  
SOlomon hath hitherto discoursed, and concluded the vanity of man's purposes and designs of happy contentment. First, by the common observation of things subject to man's knowledge. Secondly, by his own experimental knowledge both of wisdom, and of the use of worldly things, in the two former Chapters▪ Now he continueth still his observation, showing by the conversion of times, and particular examples pertaining to knowledge and use, that all things, deeds, counsels, events, good, and evil, are known to God only, and in regard of us do fluctuate upon uncertain issues, yea, altogether uncertain in their beginnings, proceedings and end, which depend and attend upon unstable times, whatsoever our advisements & devices be either in attaining good, or avoiding evil. This is another main argument▪ or Prosepilogisme, confirming the Epilogisme, Cap. 1. 3. Whereby he proveth that a man hath no profit of all his labours. First, he propoundeth it generally in this verse, and after confirmeth it by an induction of sundry particulars as he did before. And here is a lively exposition of that which he spoke, Chap. 1. verse 8. of the mutability, and corruptibility of all things, All things are full of labour, man cannot utter it, etc.  
To every thing there is a season. No marvel is it if all man's wisdom, and the use of worldly things, whether sensual or magnifical be subjugated to vanity, when as all things, all counsels, all deeds, all events, so variable, and repugnant in this unquiet world are subjected to this instable course and recourse of times, which God hath put in his own hand; and in his secret providence hath prefixed a time unknown, and unalterable by man. To every thing that is subjected to the Law, inclination, and instinct of nature, there is a time; and a time to every purpose under the Sun, that is, to every thing done by the election, counsel, and will of man. To every thing that necessity urgeth us to do there is a time, both of their beginnings and end, ordained of God: So that we cannot do what we would, nor when we would, nor how we would, nor how long we would, nor surcease when we would, nor change when we would. For the hidden foundation of God remaineth sure, and showeth itself in his time contrary and diverse to our manifold vain imaginations, desires, and purposes. We therefore and all things with us, within us, and without us, in our bodies, and in our minds are subject to the instabilities of times and seasons, even to opportunities, and occasions, in our beginnings, proceedings and end.   

Verse 2. A time to be borne, and a time to dye: a time to plant, and a time to pluck up that which is planted.  
FIrst, it is not in the power of man to come into the world, nor in his will to depart out of the world. But the season or opportunity of both, whether by the course of nature, or otherwise, is prefined by the counsel of God, and is the work of his hand. And as there is a time of the birth and death of man, so also of the planting and rooting up of trees, there is a time ordained of God. There is a time of their growth, age, standing, and falling, according to the necessity and use of man: For every man, and every generation hath his necessity, according to the exigence whereof he applieth himself by the information of reason, partly to obtain good, partly to avoid evil. So there is a time to sow, and to reap, which things though men voluntarily do, yet the ground thereof is necessity, and for the doing of them, we tarry the appointed times, and wait for the convenient seasons, which are not in our own power.   

Verse 3. A time to kill, and a time to heal: a time to break down, and a time to build up.  
SEcondly, the times of natural life and death, are not only appointed of God, but also untimely deaths, by diseases, casualties, violence, justice, which we think by skill to prevent, and by providence to avoid, have their appointed times. And contrarily, desperate life; namely, mortal evils, both of dangers and diseases, in our reason unavoidable, is in the hands of God, who delivereth and recovereth, killeth and saveth alive at his pleasure, to whom nothing is impossible. Hereof the Scriptures afford innumerable examples. Dangers, and diseases, troubles and sickness, deliverances and recoveries from both, are in the power of God. Moreover, as there is a time of living, dying, planting, and rooting up: so also of building and pulling down, according to the exigence of man's necessity; yea, a time there is of building houses where trees, grass, and corn have grown, and beasts have been fed; and a time to feed beasts, to plant trees, and sow corn, where paved courts, and situations of fair buildings have been. And all these works depend upon the opportunities of times, without the power of man, to which man applieth himself voluntarily by judgement of reason, according to the exigence of a secret necessity.   

Verse 4. A time to weep, and a time to laugh: a time to mourn; and a time to dance.  
THirdly, every man by all his wit laboureth, or at least by desire wisheth to be free from cares, and that is the end of his cares, and to avoid the causes of weeping, yet can he not escape that evil. For either the want of foresight and diligence in himself, or outward crosses and chanceful occurrences shall cause, or else occasion weeping, whether he will or no. Again, there is a time to mourn, which men desire to avoid as the greatest evil; yea, when they cry peace, then is sorrow at hand, which neither can be avoided, nor mitigated, nor ended by the counsel of our own will: For even that is not in our power. Contrarily, heaviness may endure for a night, but unexpected joy cometh in the morning; Psal. 30. 5. 11. As the one cometh unsent for, so the other cometh unlooked for.   

Verse 5. A time to cast away stones, and a time to gather stones together: a time to embrace, and a time to refrain from embracing.  
FOurthly, if a man purpose to pull down an house, yet that he cannot do even when he would, but he must tarry for a convenient season. And if he would gather stones together to build an house, he must crave leave of opportunity, which dependeth on manifold circumstances. So that whatsoever he prepareth in his heart to do, the issue must be of God, yea, opportunity calleth us out to do many things that we never intended. Also there is a time of marriage, both with whom, and when; and a time for children appointed of God, to which a man must yield, or else procure great and manifold evils to himself. So there is a time to refrain from marriage, and a time to abstain from embracing, unless a man shall bring upon him the anger of God for his intemperancy,   

Verse 6. A time to get, and a time to lose; a time to keep, and a time to cast away.  
FIftly, if a man use any traffic by Sea or Land, or by what trade or exercise soever he getteth his living, he must heedfully observe the opportunity of time: For time and tide tarry no man. Time is to be taken and used whiles it serveth and offereth itself, otherwise, it is in vain to follow the bird that is escaped. This is a thing, whereof all men repent them, that they took not time while time served. Hence Solomon saith, Prou. 27. 1. Boast not of tomorrow, for thou knowest not what a day may bring forth. We in this Land, that do not wisely use that opportunity of peace which God offereth us to enrich ourselves by honest and lawful parsimony, but break out into pride, and prodigality, venery, and all kind of vanity, shall once repent the misusage thereof. We have had a large and fit opportunity a long time to serve God, and to do good works; but with the unprofitable servant we hide our talon in the ground, nay, spend all on our lusts, which are as a fire kindled by the fire of hell, to devour up holy things also. It is said that in old time they spared from back and belly, and superfluous buildings, to build Churches, and maintain Friars; but the proud, venereous, politic, gluttonous Iou●ls of these times, have enlarged their throats and bellies, as hell, to devour and swallow up Churches, and tithes, and Ministers and all. Contrarily, there is a time also to lose, which by all our providence and best endeavour we cannot abide. Yea, sometimes the Merchants, how greedy of gain soever they be, are glad to cast their wares into the Seas, and suffer their ship sometimes to seek a new master, and th●●●● the escape of their lives a precious merchandise, as the Mariners did in Paul's voyage.   

Verse 7. A time to rent, and a time to sow; a time to keep silence, and a time to speak.  
Sixthly, there is an opportunity to rend old garments, when they are worn, to be put to other uses. If they be rend before they be worn, that is unprofitable; if they be worn too long, that is in-decent, and occasioneth contempt, and I know not what evil conceit of a man in the minds of men, as the son of Sirach saith; The apparel, countenance, and gesture, declare what a man is. Contrarily, there is a time to sow garments, both for necessity, and comeliness. But the superfluity of sowing bringeth poverty, and discovereth shame. For God blesseth his own ordinances, and prospereth his own opportunities. But there is no time ordained of God in his will and ordinance for the inventing, and bringing in of strange fashions; That is an opportunity taken by the permission of God from the Devil. Furthermore, though there is necessary and continual use of speech, yet it is limited and confined to fit opportunity, else is it foolish babbling, displeasing and harsh to the ears of God and man. Therefore saith Solomon, Prou. 25. 11. A word fitly spoken, is like apples of gold in pictures of silver, id est, most acceptable, profitable, comfortable, amiable, beautiful. Also Chap. 15. 23. joy cometh to a man by the answer of his mouth, and how good is a word in due season? He that observeth not opportunity of speech, doth oft times deprive himself of many good things, and inwrappeth himself in many miseries also. Further, Solomon saith; Prou. 16. 1. The preparations of the heart in man, and the answer of the tongue, is from the Lord: Contrarily, there is a time to keep silence. To be silent in season, is as great a virtue, as to speak in due time; For he that is defective in the one, is so in the other. We most commonly offend in speaking, namely, in our own causes; but in speaking on God's behalf, and our neighbours, we are commonly mute enough, yea, possessed with a dumb spirit. But of good speech and silence, God giveth opportunity, and season. Our tongues are the keys of God, to open and shut the doors of our lips, and our hearts are, or should be God's treasury. Therefore our Saviour Christ saith; A good man out of the treasure of his heart, bringeth out good things. And out of the abundance of the heart, the mouth speaketh. David saith, Psalm 116. 10. I believed, therefore I spoke. Paul saith; We speak wisdom among them that are perfect, 1 Cor. 2. David said; Awake my glory, meaning his tongue. Christ was the word of the Father, so must the believer be the word of Christ.   

Verse 8, A time to love, and a time to hate: a time of war, and a time of peace.  
Seaventhly, there is a time to love, as there is a time to speak, and this opportunity of love is as commonly offered of God. Love or true friendship is the bond of humane society. By the bond of love, all the members of the body are knit together into one head: It is the sinews of the Church, and commonwealth. Where love faileth, all tendeth to dissolution. God is all love, the Devil hath knowledge and faith, but he hath no love at all▪ Therefore the virtue and power of opportunities, in getting, making, keeping, and using friends, is excellent, and necessary. Contrarily, there is a time to hate, to know our enemies, to confront, and contend with them, to beware, and avoid them, to encounter and fly away, yea, also to make good use to ourselves of the wrongs that are offered us. For howsoever a man ordereth his life, and behaveth himself in all things, love and hatred, concord and discord, good will and envy shall sift and toss all affairs. For the unclean spirit mingleth himself in all things to make confusion, and to bring destruction. Therefore saith Solomon, Prou. 28. 4. They that forsake the Law, praise the wicked: but they that keep the Law, contend with them. The wicked are whelps of the same litter, therefore are they affectioned one towards another, and praise one another. Rom. 1. 31. Nam. 16. 41. They grace sin in others, to cover their own blemishes, and to prevent reproach, and controlment of their evil dealings and behaviour: but the man of conscience, that feareth God, will discountenance, discourage, and dispraise them, resist, and oppose them, and strive for the truth unto death. Hence it is that David saith; I hate them that hate thee, and earnestly contend with them that rise up against thee.  
Ob. Christ saith, Math. 5. 39 Resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also.  
Ans. Resistance is either a lawful and harmless avoiding of evil, or else a retaliation, or rendering of like for like, wrong for wrong, revenge for revenge, and that is forbidden, Levit. 19 17. 18. Yea, we ought so to be possessed with the spirit of patience, bounty, and goodness, as to suffer a new wrong, rather than to revenge an old, through hatred and ill will. To this purpose Paul saith, Rom. 12. 17. Recompense to no man evil for evil, which is to be overcome of evil, verse 21. but overcome evil with goodness, darkness with light, corruption with grace; if it be possible, have peace with all men. How is that? Avenge not, verse 19 but if thine enemy hunger, give him meat, and if he thirst, give him drink▪ so shalt thou heap coals of fire upon his head: to wit, either win him with thy benefits, or his own conscience shall witness against him, that the fire of God's wrath hangeth over his head, who will not suffer wickedness to go unpunished▪ Which terror of his conscience thou must not desire, nor rejoice at in way of revenge, or for ease of thine own stomach, lest God turn his wrath from him unto thee, but rather pity him, yet so as God might have the glory. Therefore by turning of the cheek, is not meant that a man should make himself a prey to contentious men▪ malapert, and violent persons, and a voluntary object of their cruel contempt: but to be of such moderation and equity, as to pacify and win them with sufferance, goodness, kindness, or what good means sanctified reason can devose, not to be incensed with hatred, to oppose and wrack them, and so be overcome of Satan by these his instruments, both to bring the Gospel into slander & hatred, & to fall into the same condemnation with them. Wherefore we are to pray for the conversion of them, and God's protection of us, not to contend with them in their kind, that by the virtues of the spirit appearing forth in us, the corruption of nature, & malice of Satan in them may be by their own consciences condemned. But all this infringeth not the law of nature, which is to kill rather than to be killed, without the lawful course of civil justice, nor yet disannulleth the politic law, which God hath ordained to protect the just, to bridle the violent, and to reform the vicious and injurious. Let us take heed how we cavil, and sophisticate the simplicity of the Scriptures.  
All this is explained, verse 44. Love's your enemies: Your enemies; not Gods enemies, which we are to hate, yet to take heed of rash judgement: For though the cause or fact be hateful, yet that argueth not simply hatred of the person. Wherefore love them, that is, desire their conversion, not their confusion; for we know not whether they be in God's election, but charity hopeth the best. Whom God hath cast off, and who have cast off God, we must cast off, lest we be partakers with God's enemies; therefore we must not bid an obstinate heretic God-speed. Neither would the disciples have eaten bread with judas, if they had known his plot of treachery, but Christ revealed him not: And Paul saith, have no fellowship with the unfruitful works of darkness. If a man can have no fellowship with their works, neither with their persons, specially such persons, as on the one side make a mock of all good edification, and on the other side, are strong corrupters. For what could Satan incarnate and in subjection to the civil power do more? To conclude; We must do good to our enemies willingly, resist their evils peaceably, make the cause Gods, not our own, contend with them lawfully, live among them warily, commit the vengeance to God, cast no stumbling blocks before them, but rather offer means, and further their conversion, that they may glorify God in the day of visitation, that is, when it shall please God to open their eyes to see, and discern the truth. To conclude. Love and hatred in private persons, wars and peace in public states, have always been, and must be to the end. For throughout all nature there is an opposition of one thing to another, as well discord as concord, tares as wheat, because God will be glorified as well by judgement as by mercy. For in both he delighteth, jer. 9 24. All these things and times are out of our power, and fall out by the determinate counsel of God. As we receive all temporal benefits from the hand of God, not what, not how much, not by what means we list, so likewise we take opportunities for all things from his hand also. For he is all hand, holding and giving all things, what, to whom, how, when he will, jam. 4. 13. 14. 15. We purpose, but know not what shall be, wherefore we must say, if the Lord will, Prou. 27. 1. And jeremy saith, O Lord, the way of man is not in himself.   

Verse 9 What hath he that worketh, in that wherein he laboureth?  
A Conclusion of the principal argument, that a man hath no profit of all his labours, Chap. 1. 3. The Proposition or Mayor is, Chap. 3. 1. The Reason is framed thus:  
If there be a time to every thing▪ and to every purpose under the Sun, than a man hath no profit of all his labours, seeing that all things depend on the instability of times.  
But the Antecedent, or former part of the reason is true, as I have already proved by many examples, of things natural, necessary, voluntary.  
Therefore the consequent or latter part is true also, namely he that studyeth, endeavoureth; worketh, hath no profit in all his labours.  
For the beginning, proceeding, finishing, event, depend all on uncertainties. And even in that he knoweth not what shall become of his labours, who shall have the benefit, whether a wiseman or a fool, his friend, or his foe, doth as much afflict the mind, as to be crossed in the beginning and proceeding of his works by infortunate casualties; what greater vanity and grief is there then for a man upon the reueiw of his labours to say, Opera, & impensa perijt. All is lost?   

Verse 10. I have seen the travel which God hath ginen to the sons of men, to be exercised in it.  
A Commoration, amplifying this conclusion to verse 16. In this verse he setteth down the cause of this vanity of man's labour, and that is the judgement of God upon his pride. For thus hath God always avenged the ambition, and curiosity of man's heart, that he should entangle himself in infinite businesses, perplex his mind with endless cares, spend all his days in troubles, grief, anger, sorrow, sickness and till the day of death to be forgetful of death, and unmindful of the event of his toil. But that hoped contentation of mind, which he dreameth of, shall he never obtain, and if he do obtain it, it shall have matter still of greater misery in it. The Israelites murmuring for flesh in the Wilderness had their desires to the full, but the fullness of their desire, was their destruction, Num. 11. 32. 33. And our Saviour saith, Matth. 6. Verily, they have their reward. So that this supposed contentation, of also earnestly laboured for, is in the possession thereof, but the earnest-penny of everlasting misery. What profit then hath he that worketh, in that wherein he laboureth? How much better were it to submit himself to the providence of God, and suffer himself to be governed by his laws? This verse is an exposition of the 13. verse of the first Chapter.   

Verse 11. He hath made every thing beautiful in his time: also he hath set the world in their heart, so that none can find● out the work that God maketh from the beginning to the end.  
THe unprofitable vanity of man's labour is illustrated by an Antithesis, or contrariety of the most wise work of God's providence. God by the work of his power and wisdom, hath made and set all things in comely order, and by the word of his providence he governeth and administereth all things, having prefined aforehand a convenient and beautiful opportunity for every thing. But whereas the imaginations of man's heart, are only evil, his pride is such, that he would be a god, and equal with God, Gen. 3. 5. 6. and that by working out an heaven, a felicity, and a glory in the world to himself; therefore hath God laid a judgement upon his impatience, ambition, curiosity; namely, a presumptuous and foolish dotage, to imagine that he is able to comprehend the whole course of times past, and to come, and thereafter to plot his endeavours to attain a possibility of his own projects, to avoid all opposite accidents, and to remove all cross occurrences; yet is he so far from the knowledge of that most wise, just, convenient, and secret administration or economy of God, that he cannot rightly conceive of one work of God's providence, how it is begun, how it proceedeth, how it is finished, by what means, turnings, and returnings it is effected. Yea, the ways of God are past finding out. Yet this is the madness of those, whom we call understanding, wise, prudent, and politic men, to frame a world in, and according to their own hearts, as if they were gods, or rather Gods Apes, that is, first, to purpose with themselves what they will have, and what they will be, and then by their wisdom, and strength, to turn all the world, and every thing about to this point, to wind and wring in every man, and every matter by craft or violence, by fear, by flattery, by simulation, dissimulation, to make in the end a general concurrence or confluence of all streams into this Ocean. This impossibility is that, wherabout he beateth his brains, vexeth his mind, disquieteth his heart, toileth his body, depriveth himself of all joy, and comfortable rest all the days of his life. But what is the profit of his wisdom and labour in the last end? Even to make himself a fool, aby-word, a spectacle of folly. Parturiunt montes, exit ridiculus mus. The main end of all, is but a babble like the tower of a Babel, a new nothing. It is like that great senseless lump of earth that Nabuchadnezzar set up, yea, it is like that huge braineworke, the Synagogue of the Romish beast.  
It may be objected, How can evil things be said to be beautiful? and what times hath God ordained for wickedness? I answer, evil things in the kinds and natures thereof, as they proceed from the devil, and the venomous fountain of man's heart, are loathsome and ugly: but evil things in their times as God useth them, are beautiful, necessary, and comely, namely, as they are sent as just and due punishments from God, as executions of wrath and vengeance for the wickedness of the world, and trial of the faith, and patience of his servants. In time of peace there is unthankfulness, pride, contempt of God, abusing of his creatures to riot and excess; then the sword, famine, wars, pestilence and manifold miseries, are in that respect beautiful in their time. Many men get their goods by covetousness, racking, oppression, unjust dealing, extortion, bribery, deceit, usury, unmercifulness to the poor, purloining, and withholding of the Levites wages. Now it is a just revenge, and beautiful that a Ruffian and dingthrift rise up, and riotously waste all. David committed adultery with Bathsheba, and slew her husband; This displeased the Lord, 2 Sam. 12. Therefore shall the sword never depart from his house, he will raise evil against him out of his own house, and take his wives before his eyes, and give them unto his neighbour, etc. So Amnon defiled his sister Thamar, and Absalon in revenge slew him. Absalon rebelled against his father, and by the counsel of Achitophel committed incest with his wives, etc. Afterwards Achitophel hanged himself, and Absalon was slain by joab, (and he was executed by Solomon.) These adulteries, murders, incests, rebellions, treasons are in their kinds abominable, but as they are judgements of God, beautiful. He turneth all evil things to the good of his Elect, and his own glory as well in executing justice, as showing mercy.   

Verse 12.  
I know that there is no good in them, but for a man to rejoice, and to do good in his life.   

Verse 13. And also that every man should eat, and drink, and enjoy the good of all his labour, it is the gift of God.  

Remedies of vanities  IN these verses he gathereth and concludeth from the former observations and considerations, the right use of all worldly things, for a remedy or mitigation of the vanities, as he did, Chap. 2. 24. which he confirmeth, first, by the testimony of his own knowledge; secondly, by the efficient cause. Seeing that it is the property of fools to weary themselves about vain contriving, and disposing of things according to their inordinate desires, let the wise man be better advised, and learn by the example of Gods dealing with them, how to apply himself both to get and spend; namely, with a contented mind, and quiet heart. Let him learn to rejoice, and cheer his body in the comfortable and sober use thereof, and to give part to the poor. Ephes. 4 28. and to the Church, 1 Cor. 9 14. To this tranquillity of mind David exhorteth, Psal. 37. 3. Hope in the Lord, and be doing good, dwell in the land, and verily thou shalt be fed. Rely on God's providence, and lean not to thine own wisdom, as Solomon saith: This is all the good, that all our wisdom and travel can produce out of these earthly things, and the only true profit that can be made of them. But this consideration can no man fetch out of his own brain: If he do apprehend it, yet his memory cannot long hold it. And if he do remember it, yet his foolish heart cannot practise it, because wits (not seasoned with grace) must be working. It is therefore the gift of God.   

Verse 14. I know that whatsoever God doth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him.  
A Confirmation of contentation, and tranquillity in the right and good use of things, drawn from the steadfastness of God's works, which are unalterable. It is mere madness, either to think that the causes of things, and their proceedings are in our power, or that the events of our counsels shall be according to our designments, or yet to vex ourselves at all, if the success be not answerable according to our expectation. For let a mortal man devose, advice, and plot what he will, and as he will, yet can he never disannul, or any whit alter the decree of God, for the preparations are of the heart, saith Solomon, but the answer of the tongue is of the Lord, and so is the work of the hands. Yea, it is a great impiety for a man to think that he can by his power or freewill, either add, or detract from the decree of God, or turn aside any part of his counsel: For even that which a man hath done by his freewill, was originally from the unchangeable decree of God's will, Act. 4. 28. From whence proceeded evil but from the negation of election and giff of perseverance? The ordering and disposing whereof, God hath decreed according to the pleasure of his will, which is a depth unsearchable, uncomprehensible. But we know this, that he doth all out of the love of himself, and to the glory of himself: And so is he all in all. All this he confirms by the testimony of his own knowledge.  
Moreover, the unchangeableness of God's providence, is amplified by the end thereof. That men might fear before him. That men seeing their own ignorance, weakness, foolishness, in the divine additions, detractions, change and disannulling of their purposes and designs on the one side; and all things swayed by an over ruling power on the other side; might be brought even whether they will or no, into his presence; namely to acknowledge, reverence, and to depend on him only, and humble themselves to his ordinance, being revoked from their own ambition and pride, by the unhappy success of their wisest, and surest courses. This is that which Moses so laboureth in the repetition of the law to imprint in the minds of the Israelites. Deut. 8. 2. 3.   

Verse 15. That which hath been, is now, and that which is to be, ● hath already been, and God requireth that which is past.  
A Confirmation of the stability of God's purposes or works of his providence, as before, Chap. 1. 9 As the heavens, winds, rivers, have their constant courses, and recourses by perpetual motion; even so God hath provided in his most wise administration of man's affairs also, that one thing should succeed another, according to the instability of times, and return again by their courses, even in their circuits, in kind and nature, according to the restless revolution of time. So that whatsoever hath been in old time, is now at this present: and whatsoever is gone and passed, shall God cause to return again. Therefore, as times, so are all things in time in the hands of God, and as all things come from his hand in their convenient seasons, so again they return into his hand, as the seed is cast out of the hand of the sour, and returneth again into the hand of the sour, circularly for ever.   

Verse 16. And moreover, I saw under the Sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there.  


He passeth here from the vanities of the body natural, to the vanities of the body politic.  
A third prosepilogisme, to prove the Epilogisme. Chap. 1. 3.   SOlomon hath heretofore declared in general the vanity of man's wisdom and providence, by peculiar observation and experience: now he cometh particularly to declare the vanities, and vexations, uncertainty, and instability of all worldly things, by his diligent observation of outward examples in civil state, or common life. All which tend still to the same end, to wit, that a man can find no perpetual course of prosperity in any worldly state, nor any thing in any state wherein to content his mind, and rest his heart, but that all things are full of vanity and vexation, and so consequently he must rest on God only. Of these vanities and evils, some proceed from the malice of others, or do outwardly come to a man, as those examples following do manifest.  

1. Example of vanities observed in outward things.  The first example is of oppressors, wherein he showeth how vanity and vexation is increased by oppression. Every man and estate is subject to troubles, and contentions, caused partly through want of wisdom and providence to prevent evils, partly by the violence of cruel and merciless men, partly through the unquietness of humorous, and distempered persons, partly through many unavoidable chances. Howsoever, wheat and tares, God's flock and evil beasts, must live together in civil state during the time of this life. Now whereas in this mixture, innumerable controversies and wrongs arise, good laws are established for the deciding of the one, and reforming of the other, that men might live happily, by the preservation of peace, and justice. And for the making, and execution of the same laws, are Magistrates ordained. But I saw that wrong reigned in the place of judgement, as well as any where else, and that public authority was made but a cloak, yea, a defence of public injustice, whereof the Scriptures afford us many examples. Here is vanity, for no certain remedy can be found here, but rather greatest evils oft times proceed from hence.   

Verse 17. I said in mine heart, God shall judge the righteous, and the wicked: for there is a time there, for every purpose, and for every work.  
A Confirmation of vanity, increased by the place of judgement, (wherein notwithstanding to the faithful that wait on God, there is matter of comfort.) Because no remedy is here to be had, and that judgement proceedeth not forth, but is turned into gall and wormwood, (for these persons being armed with public authority, think to use the Laws at their pleasure, without punishment) therefore the oppressed must appeal to the just judge, and unpartial avenger of every wrong. But God doth not always smite sinners in the act of sin, but commonly when they have forgotten, and are in greatest security; as Amnon had the stab, when his heart was merry with wine; Antiochus when he was in the height of his pride; Alexander and Herod, when they took upon them to be gods; julius Caesar when he was in the Senate; jerusalem about forty years after Christ's resurrection, when all was forgotten. Therefore a man must stay God's leisure: For the Lord will come, and not tarry, he will be a swift witness, and avenger of wrongs. All must be convented before his judgement seat, 2 Cor. 5. 10. and render an account of every idle word, much more of evil deeds. All is vanity.  
For there is a time there for every purpose, and for every work. This word, [there] as I think, hath relation to God's judgement seat, as if he should say, unjust Magistrates have a time by the patience, and long-suffering of God, to fulfil their bloodthirsty, and gold-thirsty lusts: but another time shall succeed that, when the wronger and wronged, the just and unjust▪ shall give up an account, and be doomed according to their works, to live or die for ever: And even then when they sit upon the judgement seat, is God present to take notice of their corrupt and partial dealings, to censure them, and to give sentence upon their sentence; yea, and to begin the execution of his sentence upon them by untimely death, disgrace, banishment, remorse of conscience, etc. Therefore they that have authority and power to do what they will, and to have what they will, and those that are strengthened by authority in their lusts, shall obtain no profit▪ nor quietness of heart thereby. This also is vanity, and vexation to them, aswell as suffering wrong to the other.   

Verse 18. I said in my heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.  
A Confirmation of the former. I said in my heart concerning the state, or condition of the sons of men, that God by judgement might manifest them, or lay them open, (for where no law is, there is no difference, and where no judgement is, there is as little) and that they might see their own shame, namely, themselves to be beasts, and that by their beastly lusts and affections, chiefly by their cruelty one towards another, in devouring and preying one upon another; as fishes, birds, and beasts do, which want understanding and reason, and so know not God, nor themselves. And though they glorify themselves, and are as gods in their own eyes, and cause others to fall down, and humble themselves unto them, whereout they suck no small advantage, yet shall they die like men, and come to the same end that beasts do, yea; they are more miserable than beasts, which are not subject to sin, nor culpable of judgement.  
Or, these words may be thus interpreted. I said in my heart, concerning the order of the sons of men, that God had given them dignity, and to see to they are as beasts to themselves. For this word Dibrah, signifieth order, Psal. 110. 4. and Barar signifieth to choose, to purge, to declare, whereof cometh Berurim, choice men set up in dignity, namely, Princes, Rulers, Governors, Officers ordained of God, for peaceable, honest, and happy life, which abusing themselves and their places, are to man's reason as but stronger, and more subtle beasts, preying upon the weaker and more simple & harmless.  
Again, they may be translated thus, that they might clear, or justify God, and see that they themselves are beasts; and therefore vanity itself, even out of measure vain. Lastly, thus, that God had purged them, id est, created them pure, holy, and righteous, in his own image, in the beginning, yet to see to, in this state of degeneration or corruption, they are in themselves as beasts, accordingly as he saith, Chap. 7. 31. God hath made man righteous, but they have sought out many inventions: and Psal. 49. 20. Man that is in honour, and vnderstandeth not, is like the beasts that perish. Which of these interpretations is the most genuine and natural, I leave to every man's judgement.   

Verse 19 For that which befalleth the sons of men, befalleth beasts; even one thing befalleth them all: as the one dyeth, so dyeth the other; yea, they have all one breath, so that a man hath no pre-eminence above a beast: for all is vanity.  
THe apt coherence of these three verses following with the former, intimate, that the last interpretation is the most proper. For they are a reason proving the corruption, vanity, vileness, and misery of proud man, by comparing him to beasts, whose frailty, corruption, or vanity, is God's judgement upon man. In them may he behold his sin, and his corporal punishments for sin before his eyes, if otherwise he be insensible, which are the forerunners, and beginning of eternal torments; and senselessness is a judgement of God upon the reprobate. This like condition of man and beast, to carnal judgement, is set down in these three verses; which similitude or likeness made the Epicures to think that the estate and condition of them both, was all one; and consequently, that to eat, drink, and play, was the chief good, or only felicity of man. For we see by daily experience, that man and beast are subject to the like casualties and misfortunes, how men vex, devour, lie in wait, ensnare, kill, etc. one another, as beasts do, how they die, as beasts do, having the same causes of corruption in them with beasts. They have the same breath whereby they live, the same spirit whereby they move, the same senses, the same inward and outward members, and in bodily shape many beasts come near unto him, and he is subject to deformities, and all infirmities in his kind, as much, and more than they. So that in outward state he hath no pre-eminence above the beast. For he cannot longer use the things of this World, nor carry any thing away with him more than the beast doth. The reason is, because all is vanity. Therefore there is no difference.   

Verse 20. All go unto one place, all are of the dust, and all turn to dust again.  
A Commoration. All go to one place, that is, both men and beast are dissolved again into their elements. For God created all things of the dust, and all turn to dust again. There is the same matter of man, and beast. Some think that beast was made of the earth, and man of the dust of the earth, to wit, either of mire, or else of the dust, that lieth on the surface of the earth. But that is an idle contention. For mire, and dust, and earth, are all one, and the same in essence or substance. When the rain falleth on the earth, it is mire, when the Sun extracteth the moisture out of it, it is dust. So that the whole earth is nothing but dust, or mire, whether you will. Therefore man was not made of base matter than beast, as some say, but rather of better: For Adam signifieth red earth, or red dust, or red mire. All is one without any difference. And Solomon saith here, all are of the dust, or earth, which by the figure Synecdoche signifieth all the elements, whereof earth in earthly things is predominant, and water in the creatures thereof. No element is simple, or pure, but it hath a mixture of other elements also to be the Chaos or nurse of their sundry creatures, which in their purity they could not be. So that earthly things are most earth, especially, the more particular or simpler creatures, as metals, stones, trees, etc. Yet water, air, and fire also, with which the element of earth is mixed: By virtue of which mixture, man and beast are made of the other elements as well as of the earth.   

Verse 21. Who knoweth the spirit of man that goeth upward, and the spirit of a beast that goeth downward to the earth?  
A Continuance of the commoration, figured by the prevention of an objection, thus. There is great difference between man, and beast: For man's brutal nature and spirit is but the plasme or vessel of his soul, which is not compound, or mixed with it, but only united to it. Therefore when this frail vessel is broken or dissolved, the immortal spirit or soul ascendeth to God that gave it, and the vessel again is absumed into the elements whereof it was form. But the spirit of a beast is nothing but the quintessence, the purest and prime of his body, or his life, which consisteth in the harmony or union of the elements, and so not being another essence separable from the body, it dyeth with the body. Ans. This is indeed the holy and divine truth, but now speaking of the worldly, outward, and miserable state of man, as it appeareth to humane senses and reason, who can by any sign or token, or skill of Anatomy find out any differing ways of these spirits? What man can show me the ascending of man's spirit into heaven, or the descending of the beasts spirit into the earth; namely, the dispersing thereof into the elements? If a man say, that the spirit of man ascends upwards into the firmament, how can he let me see that? but if it do, then doth the beasts so also. For the firmament is but the quintessence or prime of the elements, as the spirit is of the body, according to Plato. And be it that by humane reason, a man may easily demonstrate the immortality of the soul, as the learned heathen have all done, yet what is that to the outward worldly state of man living? Man whiles he is man, (and of man we only speak, not of spirits) is no better than beast. So that to conclude; Seeing that it is with man, as with beast, there is no profit, no contentment, no rest, no durable prosperity, no happiness at all in this cursed, confused, brutal world, but all is vanity.   

Verse 22. Wherefore I perceive that there is nothing better, then that a man should rejoice in his own works: for that is his portion; for who shall bring him to see what shall be after him?  
A Conclusion of the right consideration, regard, and use of worldly things inferred as before, ver. 12. And Chap. 2. 24. Seeing that there is nothing but vanity and misery, I perceived that it was but vanity and folly to seek for any happiness in any worldly state. And that it was the point of true and solid wisdom for a man to rejoice his heart in the honest getting, comfortable using, and prudent disposing of things put into his hand by the providence of God, while it is his, even in his hands. For this is a man's portion, yea, all the good that can be found in them, and by them. For who can bring a man to see what shall be after him? Chap. 2. 18. 19 The knowledge of aftertimes belongeth to God only, and when we are gone, then is all out of our hands, and none of ours, but left to God's disposing, which how God useth and bestoweth, or what good is done therewith, is no thanks, no reward to us. Therefore it is but folly for a man to deprive himself of the benefit of his works, and to disquiet his heart and mind in vain, with providing and plotting for aftertimes; namely, for his posterity, whereof he hath no certainty. What greater folly is there, then for a man to torment his body, vex his spirit, torture his conscience, lose his soul, for those that come after him, which either shall be wrested from their goods, or die presently after him, or wastefully spend them, working out their damnation in the prodigal spending, as he did in the covetous getting. But if they do enjoy them, and do good with them, yet is that nothing to him that is now in torment. For it is not by virtue of the goods gotten, and left by him, but of God's grace, and that doth good as well without those goods, as with them. For it is not how much we do, but how well, not what, but what God accepteth. For all is his own, we can do nothing for him, nor give any thing to him.    

CHAPTER FOUR  

Verse 1. So I returned, and considered all the oppressions that are done under the Sun; and behold the tears of such as were▪ oppressed, and they had no Comforter: and on the side of their oppressors there was power, but they had no Comforter. 
II. Example of vanities in outward things.   
A Second example of corruption in civil state, is of the oppressed. This is the second example of vanities, observed in outward things, such things as outwardly come to a man. These words have dependence on verse 16. chap. 3. There he showed how vanity was increased by corruption in place of judgement and justice; here he showeth how vanity is increased by manifold oppressions every where; whereby almost every man of wit and wealth oppresseth, treadeth on, insnareth and vexeth the inferior and weaker, after the manner of beasts. And behold, A graphical or lively description of oppressions in all ages, and among all sorts of men, continual and common. They are described  
First, by the greatness thereof. They are such as caused not only grief and complaining, but also tears.  
Secondly, they are amplified by their want of remedy, the incompassionatenesse of people, which is the sin of Sodom. They had no Comforter. There was none to deliver 
Esay 59 16.  them, none to take their parts, none to counsel them, but every one rather treading on him that falleth, after the manner of brute beasts.  
Thirdly, by the persons oppressing, which were men of authority and power, that had the law in their own hands.  
Fourthly, by the incompassionatenes of other great men, which were merciless, cruel, and hardhearted, above the common sort of rude people, as jerem. 5. 26. 27. 28. complaineth. Which persons though they were able to remedy wrongs, yet they rather approved the same, as Herod did pilate's, and Pilate in some sort did the Priests and pharisees: So far were they from affording any comfort to the distressed. The whole verse laboureth of a gradation.   

Verse 2.  
Wherefore I praised the dead, which are already dead, more than the living, which are yet alive.   

Verse 3. Yea, better is be then both they, which hath not yet been, who hath not seen the evil work that is done under the Sun.  
AN amplification. He amplifieth these grievous evils both of the oppressors, and the oppressed, by a comparison from the Less to the Greater. They that are dead, having left their wives and children, lands and goods behind them, which is a great cause of mourning, and tears as contrarily life is joy; are notwithstanding more happy than these that are living, and enjoy the privileges of life. This comparison is figured by a R●u●cation, whereby he recalleth back the former comparison as not sufficient to illustrate the vanities and miseries of life, and bringeth in another more fit to express the greatness thereof. Yea, rather the condition of him that is not yet borne, is better than they both, because he hath not felt nor seen the calamities of the world. Better it is not to be at all, then to be in misery. What profit then hath a man of all the labour that he taketh under the Sun? Mundus est involucrum, ●iue Chaos miseriarum.   

Verse 4. Again, I considered all travel, and every right work, that for this a man is envied of his neighbour: this is also vanity and vexation of spirit.  

III. Example of vanity in outward things  A Third example of vanities, outwardly incident to man, is envy, not active but passive. By envy also is vanity greatly increased. I considered all the honest and moderate labour of him that rightly earned his living, without covetousness and wrong▪ who deprived not his soul of comfort by hoarding them up, but rejoiced in the work of his hands, and extended the fruits of his labours to others also. But even this man was envied of his neighbour, because he was good, and did good. Yea, even they that were partakers of the benefit of his labours with him, rejoiced at his fall. Wherefore did Cain hate his brother? even because his brother's deeds were good, and his own evil. Wherefore should Laban's house envy jacob, through whose faithfulness all things prospered well with them? yet so it was and is. Wherefore doth the righteous man make himself a prey? Isa. 59 15. Because he speaketh the truth, and departeth from evil. Why did the sons of jacob, envy their brother joseph? because their father loved him. What occasioned Ishmael to mock Isaac? Gen. 21. 9 Even because God had blessed him. And Amos saith, Chap. 5. 10. He that rebuketh in the gate is hated, and he is abhorred that speaketh uprightly. Why was our Saviour Christ hated, persecuted, crucified? because he was true, holy, righteous, the holy one, and the just. Because he was good, and his goodness extended wholly to others. For in the world he had no prerogatives of the world, all was theirs, and their children's, he took nothing, but gave himself for them; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of love and favour to man, whatsoever he was it was for man's good. Yet in this he could not be pardoned, but must be put to shame and contempt with the greatest malefactors. All this argueth the great vanity of this life.   

Verse 5.  
The fool foldeth his hands together, and eateth his own flesh.   

Verse 6. Better is an handful with quietness, then both the hands full with travel, and vexation of spirit.  

I. Example of inward evils, is slothfulness.  THese vanities or evils hereafter following, proceed from a man's self, from within him, whereof there be three examples following in this Chapter, to wit, of the sloathsull, the niggard, and the wilful, which heap miseries upon themselves by their own folly.  
The first example is of slothfulness, whereby much vanity is increased, whereof much wickedness and misery proceedeth. The sluggard is graphically depeinted forth by an hypotiposis, or lively description, by his general, and effects. in this verse. The fool. The idle person is first described by his general, he is a fool, or wicked person, one of that rank that wanteth wisdom and understanding. For he despiseth the decree and ordinance of God. Gen. 3. 19 In the sweat of thy face shalt thou get thy living. Again, he bringeth himself, into contempt, base account, and hatred, by wilful poverty. Moreover, he bringeth himself into bondage and slavery, when he is enforced to run into debt, and to submit himself to the vices, and evil dispositions, whatsoever they ●e▪ of other men, to please them, for relief, and so to be the servant of other men's corruptions, a son of Belial. Finally, he setteth open the gap to infinite evils very hardly to be avoided, as lying, dissembling, flattering, humouring, grudging, envying, stealing, robbing, murdering, imprisonment, etc.  
The fool foldeth his hands together. Secondly, he is described by his deeds, or gestures, which are privatives or pravatives rather, signifying not any labour, or preparation to labour, but a preparation to more rest and ease, which is a privation of labour. He foldeth his hands. He sitteth or lieth now stretching, now enwrapping his arms one within another, now yawning to ease himself a little, when through want of motion, the blood drawing more inwardly thickneth, leaving the outward limbs more riged and stiff, and settleth about the heart. Now he hangeth the chin into the bosom, because his laziness will not rouse up his dull spirits, and disperse his cold and clottered blood. Now he looketh upward, gaping with open mouth, because he will not stretch a little the sinews of his throat and chaps, as a man doth that looketh upwards with his lips shut; therefore this idle fool draweth his breath in at his mouth most commonly, for the rheum ascending into his head, for want of moderate exercise, and descending into his nose, hindereth the easy passage of his breath, that he cannot so fully enjoy his pleasant sleep. And for recreation sake, when he is weary with sleeping on the one side, he turneth on the other, as the gate doth on the hooks, Prou. 26. 14.  
Again, He foldeth his hands together. As others unfold their hands, arms, knees, to labour; so he infoldeth or crudleth his limbs together to sleep, as every kind of creature doth. Working and walking, do most exercise the body, standing less, leaning less than that, sitting less, and lying less than that, but the infolding of the members give greatest rest, and security. For then the blood is kept more temperate, he coucheth in a less room, and is sooner up, if any evil outwardly assail him. In heat the sluggard displayeth abroad his limbs, in cold he gathereth them on an heap. These drowsy fools live by instinct of corrupt nature, like beasts. As for prodigal, stirring, lively, and witty fools, they more resemble the Devil. They are not snails, but wasps, and hornets. They are idle also, for either they live in no profession or calling, or else take no pains in their profession. And of them is this text also understood.  
And eateth up his own flesh. What other evils soever he may avoid, yet this is a sure punishment laid on sluggishness, that it pineth, and consumeth the body, as it wasteth the outward state. For by labour must a man live, therefore by idleness shall he destroy himself. For idleness is a cause of many diseases, when the dregges of the humours are not moved, nor superfluities evaporated by agitation, and sweat▪ Drowsiness breedeth drossiness, and vain pleasures, which is another kind of idleness, bringeth poverty and pain. Again, he eateth up his own flesh with grief, envy, covetousness. Grief flayeth him, Prou. 21. 25. Envy and covetousness consume the flesh, and dry the bones. Many sluggards are covetous and greedy, yet proud, and idle, envying the plenty of those that labour, and speak evil of them. There are abundance of such like now a days.   

Verse 6.  
Better is an handful with quietness, etc. Thirdly, the sluggard is here described by his inward effects, or vain imaginations of his foolish heart, destitute of judgement, uttered by the tongue, whereby he excuseth, maintaineth, and confirmeth himself in his idleness. For a fool wanteth not his reasons, yea, the sluggard is wiser in his own conceit, than seven men that can render a reason; Prou. 26. 16. But his reasons are grounded on his lust, and according to his lust, for that is his law. Better it is to have an handful with quietness, than both hands full with travel & vexation of spirit. As if he should say, it is better for a man to content himself with a little with rest, then to toil himself as the drudge doth, carking and caring night and day he cannot tell for whom. What should a man do, but eat and drink, and play, and be merry, and take his natural rest? A man cannot tell how long he shall live, wherefore then should he make a beast of himself? He were as good spend his goods himself, as let another spend them. A man may labour all his life to gather goods for his children, and they may hap to be rather the worse, then better for them. For as he hath freed them from care to get them, so will they but care how to waste them. Again, he that striveth to be rich, shall be entangled in manifold businesses, troubles, suits, and be disquieted with a multitude of servants and labourers, which will spend it as fast as they get it. Moreover, he that hath much, is but a prey to thieves, robbers, and catchpoles, so that unless he look well and warily to himself, he shall be ensnared one way or other, and be hated and envied. Now for a man to live, and lie continually thus at defence, is a great vexation, and better were it that his goods were far enough, then to live in continual fear, and drudgery. Therefore I hold it a wiser course for a man to take his ease and pleasure, to be content with a little, let the World run which way it will. The sluggard seems to have many good speeches oft times, but they proceed from an evil heart, and tend to an evil end. Therefore they are but foolishness and wickedness.   

Verse 7. Then I returned, and saw vanity under the Sun.  

II. Example of inward evils is, unsociablenesse.  A Second example of the contrary, to wit, of covetousness, and drudgery, whereby vanity is increased. Then I returned, and saw vanity, etc. When I beheld the foolishness of the careless sluggard, and withal looking about for the hearted man that h d wisdom to order himself rightly in the affairs of this li●e, another extremity offered itself to my sight, which was a vanity above all vanities, yea, darkening all other, as the Sun doth the stars. So that me thought I began but now to see vanity under the Sun. These words therefore are as it were a magnifical preface to the description of some great thing.   

Verse 8. There is one alone, and there is not a second, yea, he hath neither child nor brother; yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour, and bereave my soul of good? this is also vanity, yea, it is a sore travel.  
A Description of the impure drudge. First, by his solitariness, or unsatiableness: There is one, and not a second. That is to say, a solivagant, or solitary vagrant, a Deastricolous person, whose heart is fixed in the ground like the root of a tree, neither a rational, nor yet a brutal creature, but a plain vegetable, or locomotive plant. For diverse of this kind there be, that are without conjugal affection, or abstain from marriage for fear of charge of children and expense. For he hath not a second, (all living creatures are sociable but he) that is, he hath no companion or fellow, all companies are vain and evil, and offensive to this sober one, (for so is he conceited of himself) and the best man with him is but a talker, a familiar friend is but a disturber of his thoughts, and hindereth him from his business. So fearful and careful, distrustful and despairful is a man, when God leaveth him to himself.  
Secondly, he is described by his unreasonableness, argued by the negation of the impulsive causes of his careful drudgery. He hath neither child nor brother, kinsman, nor allianee▪ at lest that standeth in need to be helped with his goods.  
Thirdly, he is described by his excess. There is none end of all his labour. He is insatiable, his heart is a bottomless gulf that cannot be filled, his desires are enlarged as hell. All that he looketh upon with his eyes, he desireth to have. And if he had it, yet could not that quench his thirst, nor stay his hungry appetite. He is a Leviathan, a Sea-dragon, or Whale, that wanteth room in the main Ocean.  
Fourthly, he is described by his senselessness. forgetfulness, want of discourse, and use of reason, being in utter bondage to his lust, and so wholly degenerated into the nature of a beast. He never saith, for whom do I labour, and bereave my soul of good? He is carried even forward like the plant by his inclination, or like the beast by his appetite, like every irrational by his instinct, never reflecting his reason upon himself, or his travel, to consider the end thereof, and use of worldly things, nor upon his own end, though he see death in others, both elder, younger, and equals every day before his eyes, and even feel the causes, forerunners, or warnings of death in his own flesh and bones summoning him to judgement. This person most wise, most good in his own conceit, cometh far short of the rich man, Luke 12. who in the fullness of wealth was able to say; Now soul take thy rest, thou hast goods enough, eat▪ drink, and be merry. He cometh far short of Nabal, that ate, and drank, and was drunk, and slept sound upon it. Nay, he never bethinketh himself how all the things of this World serve for nothing else but meat, drink, apparel. For he depriveth himself of these as near as may be, and layeth them up for the worms, moths, and canker. This service is the event of his labour, as much as in him lieth, (for death, not he, putteth others in possession and use thereof) what other end soever he confusedly dreameth of, but never obtaineth.  
The whole verse laboureth of a Gradation, thus: He carefully laboureth for no cause; and not only so, but there is none end of his labour; and not only that, but he is never satisfied, neither that only, but he affords no comfort to his body therewith. He planteth a vineyard, and eateth not of the fruit; he feedeth a flock, and eateth not of the milk, he is an ox treading out the corn, and muzzleth his own mouth, yea, when his bread is before him, he layeth his knife to his throat, as Solomon saith, scarcity is upon his table. This is a vanity, and a sore travel. It is one alone indeed, for there is nothing in nature to compare him to. For every creature desireth the perfection of itself, but this seeketh his own destruction. He is like a Water-mill.   

Verse 9 Two are better than one; because they have a good reward for their labour.  
AN illustration of the vanities of 
* Without natural affection towards men. Rom. 1.  Misanthropicall covetousness, by a comparison of contrary 
a Which is a remedy against the contrary▪ vanity.  society or community of life; Two are better than one. This contrariety is confirmed by the opposition of the benefits of sociable life, and evils of solitary life, by divers examples, in these four next verses, to wit, of two working together, of two lying together, of two contending, with the 
* Opposition, or contrariety.  Antithesis of their reasons, or contrary consequence of contraries.  
The first example, is of two working together. Two or more labouring, or travelling, or doing any thing are helped, furthered and comforted one by another. And that work, or exercise whereabout they are busied, hath better success by much, then when one is alone. Man by nature is the most sociable creature, as his reason and speech doth manifest. As for other living creatures they are sociable also, but yet by natural sympathy, and so are plants also. They are gathered or severed by their manifold differing kinds, and by sympathies and antipathies in their kinds: But reason and speech uniteth men into one civil body, and several men are several members of that body. And whereas no member can serve itself, maintain or comfort itself without the other, nor if it be sick, lame, etc. can relieve itself without the other: so neither can any one man live without the coworking, nor comfort himself without the aid & compassion of another. But if he strive to do it, or can do it in somethings yet it is altogether imperfectly, unprofitably, uncomfortably done, and of no continuance. For the whole state of one member is so by divine providence entangled and united with another, that in the perfect welfare of one there must be a concurrence or communion of all, as we see it to be in the members of the body, which though they have several offices, yet cannot one execute his office to the perfect good of itself, without the communion of the offices of the other members. What can the man do, whom all men forsake and leave wholly to himself? what can the eye do when all the other members leave it? what profit hath it by seeing? Therefore the more that a man is separated from society, and community of life, he is the more imperfect, comfortless, miserable. But now this Misanthropicall drudge hath no society with God, and little with men, therefore he is a member destitute, imperfect, yea worse than a beast. He is imperfect and destitute▪ quia flagrat invidia populi, the hearts of all are against him. All the members withhold their lucky communicating influence, as I may say, and are malevolently aspected: Now he that is dishearted of all, is as fruit in an ill season, too cold, too hot, intemperate. Contrarily, he that hath the hearts or good will of men, flourisheth under their benevolous aspect. Therefore the pliant sociable man is much better than the tough, stiff, solivagant drudge in all seasons and affairs.   

Verse 10. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not avother to help him up.  
THe contrary reasons, showing the benefits of sociable life, and the evils of solitary covetousness. If they fall, etc. If one or any of them miscarry, in a journey, or any action, than his fellow will help him up, commiserate his case, and communicate his help, even his strength with the others weakness. So it is in the society, and community of civil life. If a man have companions, friends, and well-willers, which are gotten and kept by mutual duties, and tokens of love and friendship, he shall have helpers and furtherers of him in his need, rejoices with him in his prosperity, comforters of him in his sickness, incouragers of him in his troubles, and commisserators of his ill-fare, of what kind soever it be. Contrarily, woe is to him that is alone; when he falleth, he hath not another to help him up. Woe, that is, loss, trouble, uncomfortable living, etc. is to him that is alone: For as he careth for no man, so no man careth for him. Even as he that is alone in a journey, and falling by the way hurteth himself, or falleth lame, or falleth sick, or wanteth money, etc. is in greater trouble and distress, if he want a fellow, or companions to communicate, and impart their help unto him: so if a man be a solitary drudge, and an unprofitable incompact member, that he careth for none but for himself, nor yet in effect and truth for himself, as Domitius Nero, who complained that he could find none to kill him, when a more ignominious death waited for him; he I say, shall in his prosperity be envied, and grudged at of all, in his strict dealings be cursed, in his need be helpless, in his troubles remediless, in his heaviness comfortless, in his falling trodden under foot, and after his death cast into the pit as an unprofitable drone. Briefly, he shall want all the profitable and comfortable fruits that redound to men by virtue of mutual duties, and love in sociable, and civil life. What profit hath this man of all his labours that he taketh under the Sun?   

Verse 11. Again, if two lie together, than they have heat; but how can one be warm alone?  
THe second example is of two or more fellows lying together in bed, or boards, or on the ground. Two lying together, are better than one, because they have heat. Contrarily, how can one be warm alone? If two or three men lie together in the cold, they shall be helped one by another, and all kept warm: even so, if there be an intercourse of mutual duties among men, accordingly as every man hath received the gift of God, then shall they be helped, comforted, sustained one by another, and it shall be well with every one of them. But contrarily, if one lie alone, the cold surpriseth him on every side, and by his contrary quality, driving and enforcing the blood and heat inwardly, benumbeth the outward parts, oppresseth the heart, and mortifieth it; whereas two or three lying together, the heat is produced and kept in the outward parts the pores of the body kept open, the blood dispersed, the flesh kept supple by the heat, and so preserved from the rigidity of the cold: even so in civil society, if a man be without fellow, friend, companions, lovers, well-willers, he is helpless, comfortless, and impotent, subject to many evils, and inconveniences that might be avoided, he hath none to rejoice with him in his good success, nor to commiserate his evils, none to maintain him in his standing, nor to sustain him in his falling.   

Verse 12. And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.  
THe third example is of two or more fellows in matter of contention. If one prevail against him, two shall withstand him. As if he should say, If a man be not alone, but hath fellows or partakers, then though that one be stronger than he, to give him the foil, yet shall he with the help of his fellow withstand that one. This is amplified by a comparison of the less to the greater, figured by a proverbial or allegorical speech. (A threefold cord is not quickly broken.) If with the help of one he shall be able to withstand him, much more than with the help of two or more. Or, when many shall lay their strengths together, they shall be much more able. So likewise if a man be not a solitary, malcontented, self-conceited, rigorous muckrell, but communicate with others, and be consociate with them by the intercourse of mutual duties, benevolence, courtesies, kindness, compassionateness, etc. the like he shall find again. Therefore the unjust steward dealt wisely, Luke 16. He made friends aforehand, lest he should be alone, and destitute, and end his days in desperation.  
To conclude all this point, our Saviour Christ saith, With what measure ye meet, it shall be measured to you again, Mat. 7. 2. Thus much of the second example of inward evils.   

Verse 13 Better is a poor and a wise child, than an old and foolish King, who will no more be admonished.  

III. Example of inward evils is wilfulness.  A Third example is of folly in kings, men of authority, and rule, men of wealth, and of what pre-eminence soever, whereby vanity is also increased. Idleness bringeth the sluggard to misery; covetousness bringeth the niggard to misery; and wilfulness bringeth every man of power and great estate, who hath an outward show of happiness, to misery. Yea, so far from happiness is a wilful and self-conceited man, although he be a King or Monarch, that a poor and a wise child is better than he: The child is better than the old man, the poor is better than the rich. Docility, teachableness, tractableness is the property of wisdom, and he that is wise is nearest unto happiness, whatsoever his age and estate be. Contrarily, stubbornness, perverseness, wilfulness is the property of foolishness, and he that is foolish is farthest from happiness, though he be a Monarch; Yea, he is nearest to greatest misery, as Ieho●akim, Saul, Zedekiah, etc. Samuel was better than Heli, and David then Saul. And through the like folly, were ten tribes rend from Rehoboam. The highest estate, or dignity that a man can attain to, and which men commonly count the happiest, is the state of a king. For a king having all other in subjection and under command, is in that worldly respect the nearest unto God, whose immediate vicegerent he is. And therefore in respect of supremacy in the execution of justice and judgement, Kings are termed, comparatively, Gods.  
But notwithstanding that high place and supreme power, if he want discretion and wisdom to sway the sceptre in justice, and judgement, according to the law of the highest, he is worse than a poor subject or inferior, that hath wisdom to order his private and particular state aright. Yea, though he be old, and rich, yet is he worse than one that is young and even a child, and poor because this hath wisdom, that is, is capable, teachable, tractable, and so is in possibility and hope. But contrarily, the other being old, and by reason of age, and long experience should be of a wise and understanding heart to discern truth and equity, but yet is foolish, and carried with the sway of wand'ring and fruitless lusts, as children commonly are; neither yet through wilfulness will be admonished, that is, will not hear, nor yield to the advice and counsel of sage, and prudent counsellors, but like Rehoboam, Zedekiah, Ahab, Nebuchadnezzer settleth himself upon his lees; the other, I say, is better than he. All this comparison is figured by a Synecdoche of the Special. For by king is meant all men of any external power, place, wealth, kindred, beauty, strength, age, or any prerogative. Contrarily, by the poor child, is meant any one that wanteth these prerogatives, and is the most inferior.   

Verse 14. For out of prison he cometh to reign, whereas also he that is borne in his kingdom becometh poor.  
A Confirmation of the Antithesis, or contrariety, by the contrary effects of wisdom and folly in them both. For out of prison he cometh to reign: That is, though he be a captive, and kept in hold under chains, as joseph was, yet by wisdom he cometh not only to obtain liberty, but also riseth by degrees to the sceptre: So that he which was a bondman, is now become a King; contrarily, he that is borne in the kingdom becometh poor, as if he should say the other was a made bondman, but borne a king, this made a king, but borne poor, because that the other was in his birth and bondage of a kingly heart and disposition, as was David, though of mean parentage; but this in his kingly birth and royal pre-eminence, is of a declining and degenerating heart and disposition, as was jehoiakim, and Comah; jer. 22. Whereby it cometh to pass, that he looseth the reverend and awful regard of his subjects, as did Sardanapalus, etc. By folly and wilfulness, are great houses and kingdoms overthrown, and translated to others, whereof the Scriptures afford diverse examples. By prisonhouse is meant any of mean estate, or low degree, as David was, and as joseph was, according to the Psalm 113. 7. 8. and specially Psalm 106. 17. 18. 19 20. By borne King, is meant any of higher estate, degree, or pre-eminence in outward things, by the figure Synecdoche. Such like were Zedekiah, jehoiakim, Coniah.   

Verse 15. I considered all the living, which walk under the Sun, with the second child that shall stand up in his stead.  
THis third example of vanity, and vexation belonging to royal state, is figured by the prevention of an objection thus: What though sometimes it fall out that Kings are led aside, either through their own folly, or deceits of wicked Counselors, as the flattering Princes corrupted joash? 2 Chron. 24. 17. that argueth not that wise Princes behaving themselves prudently in all their ways, should be subject to vanity; that is, deprived of happy contentation, as other inferior degrees are. I answer, that vanity and vexation in royal state, is not only increased by their own folly, or produced by an inward cause; but also it proceedeth from an outward cause, to wit, occasioned (if he were guarded from all other evils and discontentments) by the unconstancy, and the instability of the passionate people his subjects. For they are fickle and restless, carried to and ●ro, as every blast of discontentment and idle fancies toss their humours, and are oft times like the Sea, that maketh a noise when no wind is stirring, when they have no cause, but only disquieted with an itch, affectation of novelties & changes, though it be for the worse, as the Israelites being weary of judge▪ ordained of God, would be governed by Kings, as other Nations were, 1 Sam. 8. 6. 7. As they that being wea●y of rest, must be exercised with labour, verse 11. to 18. that they may be brought to know their happy estate, which through fickle and wanton discontent they are ignorant of, like to children that having too much of their own will, cry for the rood, for nothing else will quiet them. Deliciousness, and fullness in every thing, groweth loathsome. Howsoever, men know not, or are forgetful of their own good. This then is a grief, and vexation to a King, that the people rest not contented in him, and if they do, yet when he is old, they begin for the most part to turn their hearts towards the second, even the child, or heir, that shall reign after him. And this is not one of the least griefs of old age, the contempt or neglect of the younger, when as they see themselves growing out of request, their names, account, and memorial, decaying by little and little, with their bodies, and with death vanishing quite away. As this is to others, so to Kings also a vexation to see already the common aspect of their people, bend upon another object before the time. Old age is jealous, and suspicious of the contempt of youth.   

Verse 16. There is no end of all the people, even of all that have b●●ne before them: they also that come after, shall not rejoice in him: surely this also is vanity, and vexation of spirit.  
A Reason, why people are with the second child, that shall stand up in the King's stead, namely, their unconstancy. There is no end of all the people that have been before them▪ End, hath not relation to time, or perpetual succession of generations, but signifieth a fixed resolution, and resistfull contentation, or joyful complacence, which is not to be found in the people, which are wavering as the Sea, and variable as the Moon. For former people little regarded the present King's Grandfather, being old, and in their desires turned after his Father being young, whom again now being old, the present people are weary of, and are all for his son, and that for sinister respects, even their own preferment, gain, etc. or itching after novelties, and changes. They also that come after, shall not rejoice in him. And when he is old also, the people than shall no more rejoice in him, than the former did in his aged Father. For the common people are like to children, that rest not contented with any Schoolmaster, and like to servants, that love to change every year their Masters, even as again Parents and Masters are affected to new Ministers. People are desirous to hear new Preachers, as Feasters to hear new songs, and new instruments; Ezech. 33. 32.    

CHAPTER V.  

Verse 1. Keep thy foot when thou goest to the house of God, and be more ready to hear, then to give the sacrifice of fools: for they consider not that they do evil.  

He showeth here the vanities of the body ecclesiastic.  IN this Chapter Solomon prosecuteth still the same argument of vanities. But from the first verse to the ninth, he maketh a digression from vanities in temporal things, and showeth the vanities that are rife in the Word in the service of God. As before he declared the vanities of all humane things, both inward and outward, and withal showed the good that was to be found in them, even the comfort of the body; so here he setteth down the true felicity and happiness of man, and where it is to be found, to wit, not in worldly wisdom, worldly wealth, worldly pomp, but in the reverend fear, and true service of God. It was not to be found in the Schools of humane learning, but in the house of God. And withal he showeth the vanities and hypocrisies of men, corrupting themselves in this his service, to the verse 8. and the occasions of their hypocrisies and fainting in his service, verse 8. as doubtings of God's providence and administration through oppressions; which still increaseth vanity. And this he doth by way of exhortations, dehortations, or admonitions. That so by showing on the one side the vanities of humane things, with the good of them for the body; and on the other side, the good of spiritual things for the soul, with the vanities therein, he might plainly set before our eyes the most absolute and perfect felicity of both body and soul, even of the whole man here in this World, yea, that in seeing the good of all things, and the vanities of all things, we might be mortified to this, and quickened or renewed to that. Keep thy foot when thou goest to the house of God. Come not to the house of God, as to an ordinary house, but consider whether thou goest, into whose presence, to what end. In Prou. 4. 23. he saith; Keep thy heart with all diligence. Here he biddeth, Keep thy foot. By heart, he meaneth the soul; by foot, the affections. The soul is carried upon the affections, as the body is upon the feet. Therefore the meaning is, take heed to thy soul, to thyself, to thy spirit, to thy affections. Consider well how thou art in spirit affected, in affections disposed, when thou goest to the Temple of God, to perform the works of divine service.  
And be more ready to hear. When thou comest to the Temple of God, put thy shoes off thy feet, thy carnal affections, Exod. 3. 5. For the place where thou standest, is holy, that thou mayest resign thyself wholly to the Lord; Ruth. 4. 7. Come in reverence, humility, sincerity, to hear the Law and the Prophets, to understand, to believe, to yield thyself to the Lord in absolute obedience to his Word. Know wherefore thou comest, into whose presence, what thou intendest by thy offerings, so shalt thou come in reverence and dread, in faith, in thankfulness.  
Then to offer the sacrifice of fools. That is, fools come clothed with the rags of vanity, ignorance, pride, presumption, and other lusts, they come without a wedding garment. They come with a multitude of sacrifices, and to burden the Altar of God, as though God regarded their outward works, and needed their gifts, that he should be pleased with them, reconciled to them, and reward them for their works and gifts sake, as great men use to do, when costly presents are sent unto them. But these fools know not that the true intent of sacrifices is not to give to God, but rather receiving of God, as forgiveness of sins, deliverance from everlasting death, salvation, and life, the right of this World, and the glory to come by the death and merits of the Son of God, whom those sacrifices, and offerings did shadow forth, represent, and signify unto them. They know not that they should come to learn, understand, see, believe, and receive the endless mercy and grace of God towards them in these sacrifices, and withal to testify their thankful obedience to him; even the denial of themselves, and all fleshly lusts, to resign themselves wholly to him, who in the appointment of God, had even already given himself for them. This true faith and obedience is far from those ignorant fools, who think to appease the anger of God, and to please him with their outward works, and gifts, lip-prayers, and fastings; Math. 6. Yea, to merit at his hands hereby, as evidently appeareth, Mal. 3. 14. It is in vain to serve God, and what profit is it that we have kept his Commandments, and that we have walked humbly before the Lord of Hosts? Here they look to be rewarded of the Lord for their works, and fastings, according to their lusts, as they that honour and flatter Princes for their own benefit and preferment. They did all for their own profit, as the multitude that followed Christ so earnestly, john 6. 26. Suaviss odor lucri ex re qualibet, Gaine is sweet out of every thing. In Zach. 7. 4. 5. They fasted the fifth and seaventh month, (a Law of their own making, else it should not have been kept so long, seventy years together, verse 5.) to obtain temporal benefits for their bodies of him, but they stopped their ears at the voices of the Prophets, verse 7. they refused to hear, they pulled away the shoulder, and made their hearts as an adamant, verse 11. 12. God a giver was theirs, but not God a receiver.  
For they consider not that they do evil. They understand not that these works, prayers, sacrifices, vows, fastings, are an abomination to the Lord, where faith, reverence, humble confession, love, obedience, are wanting; Esai 1. Psal. 50. 8. to the end. 1 Sam. 15. 22. Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold▪ to obey is better than sacrifice; and to hearken, than the fat of Rams; Prou. 15. 8. The sacrifice of the wicked, is abomination to the Lord; but the prayer of the upright is his delight. These outward exercises of Religion, performed by fools, are evil; and therefore an abomination, procuring wrath and destruction from the Lord. First, when they are done in ignorance, and disobedience, as appeareth by the Texts aforesaid, the jews did, and most people now adays do, and always have done. Secondly, when under colour of religion, as hearing, reading, religious talking, etc. they intent to effect some mischief, at least to cover their profaneness, covetousness, revenge, etc. So Absalon under colour of a vow conspired against his Father. The pharisees under pretence of long prayers, devoured widows houses, they crucified Christ also under many pretences. So the jews fasted, Isai 58. 4. Such a fast was Iezebels, to murder Naboth. Such like were the Preachers of Corinth, and they that preached of envy to increase Paul's afflictions; Phil. 1. 15. 16. And it is to be feared, that such like abominable ones are plentiful in these days. For as all things are pure to the pure, so hypocrites defile the purest, and holiest things.   

Verse 2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.  
AN amplification of the former instruction by the specials or particulars, to wit, of prayer & vows, to verse 8. but negatively, or dehortatorily, to declare also the vanities incident to these religious exercises, as I said before. Here he teacheth how we ought to pray, or to keep our foot or heart in prayer. Be not rash with thy mouth. That is, when thou art about to ask any thing of God, or to give him thanks by prayer, let not thy tongue run before thy wit, let not thy mind be carried away with rolling imaginations of many broken matters, and confused apprehensions, nor yet thy affections unpurged from the scent of sensuality, pride, presumption, boasting, like the pharisees, babble not forth ignorant & heartless formal speeches in the ears of God, as hypocrites do, which think to be heard for the loudness of their noise, and multitude of their words, Mat. 6. 5. And let not thine heart be hasty to utter a thing before God.  
Be not unadvised in thy thoughts, and intent thereof in God's presence, to ask or promise what thou thinkest good according to thine own lust or liking, jam. 4. 2. 3. 4. to give and take as pleaseth thyself, as if thou thyself be pleased God should be pleased also, to doubt of God's goodness, and promise of giving, and to limit his power. Let not thy counsels or thoughts proceed from an unpurged, and ill disposed heart, nor thy words from uncomposed, unconstant, wand'ring, wavering thoughts. For God is in heaven, and thou upon earth. These words are an argument or motive enforcing the former dehortation by a comparison of things unlike, to wit, God's glorious Majesty, and man's weakness, baseness unworthiness, argued by the difference, and distance of the places where God most showeth forth his glory, (in heaven) and man hath his habitation (on earth.)  
As the highest heaven, which is the throne of God, is more glorious and greater than the earth, which is but his footstool, and how far the one is distant from the other, so is God much more excellent and powerful than man, as the Lord saith, My thoughts are not as your thoughts, nor my ways as your ways.  
Therefore let thy words be few, that is to say, dread that glorious and fearful Name, The Lord thy God, Deut. 28. 28. Come before him in humility, fear and reverence, utter no foolish speeches, make no vain repetitions; but ask with an earnest desire in knowledge, according to his will, and for his glory. For he knoweth before what thou needest, he understandeth thy secret thoughts, and can give thee what, and when it pleaseth him, without thy prayer. But this means hath God ordained that he might be glorified by thee, by thy reverend sear, submission, thankfulness, that acknowledging of whom thou art, and from whom all that thou hast cometh, thou mayst return thyself, and all that thou hast received to him, even to the praise of his glorious name.  
Few words are here opposed to ethnical, pharisaical, heartless crying, and babbling. 1 King. 18. 28. not to the often praying, nor long prayers, nor fervent repetitions of the sanctified heart. Luc. 2. 37. Matth. 26. 44. joh. 17. 14. 16. Our Saviour Christ spent whole nights in prayer, and the Apostle saith, Pray continually: And Christ by the parable of the unjust judge and the poor widow, exhorts us to frequent and vehement praying. Every particular blessing requireth a particular prayer and thanksgiving. The Lord's prayer containeth the substance of all prayers, as the twelve articles do the Gospel, and the ten Commandments the whole Law. The disciples made a general request of prayer in general; Lord teach us to pray, Luke 11. 1. not particularising any subject or matter, but as john taught his disciples. The prayer of john was doubtless (as Caluin● saith) some certain form gathered from diverse Scriptures, agreeable to the time of the coming of Christ, and his spiritual kingdom. And the prayer of Christ containeth the whole substance of his kingdom, which is God's wisdom and glory in man's salvation; the three former petitions respecting God's glory, and the three latter those things that are profitable to man's salvation. So also the commandments are divided into two tables, the former containing duties of piety towards God, the other duties of charity towards men. So the twelve articles teach us what to believe concerning God, Father, Son and Holy Ghost, and what concerning the Church. The disciples being yet but children and of confused knowledge used this prayer only (I think) in solemn praying▪ as children and ignorant people are first taught the articles of faith, the commandments, and this prayer. But they that hold it enough to say the Lords prayer only; namely, this form of words, may as well lay it is enough to faith and obedience, only to believe the Creed, and do the commandments, refusing the particulars of the Law and the Prophets, the Proverbes of Solomon, etc. the writings of the Evangelists, and Apostles, and all expositions and applications, as indeed they do. But when the Apostles were endued with full measure of the spirit they could frame prayers according to all circumstances, & exigence of times, and occasions, as Act. 4. 24. etc. Act. 20. 36. Which Paul's also in all his Epistles testify after the example of Christ. joh. 17. and Chapter 11. 22. 42. etc. and many other places. Therefore I conclude, as a man's knowledge of the truth is, so let him pray generally or particularly; yea both, according to the direction of the Lords prayer, and that is according to the doctrine of the whole Scripture of Christ's kingdom. Every right prayer is a branch of the Lords prayer, so every doctrine a branch of the Creed, and every work of the ten Commandments. Ask, believe, do. If these seeds be within us, they must branch forth all over, as veins do from the liver, and sinews from the brain; yea, if their branches fill the world, it is but the perfection and plerophory, or fullness of prayer, faith, obedience. As a man abounds in knowledge, so may he abound in all prayer and thanksgiving. But he that will insist only upon the brief collections or forms of the Creed, Lords Prayer, and ten Commandments, is very likely to deny all in particular, that in general he confusedly confesseth, saying as it were, that fruit, that br nch never came out of that kernel which I had in my mouth seven years ago. This is but a foolish babbler, that standeth up at the Creed, and fighteth against the Gospel. That babbleth over the Commandments, and maintaineth swearing, and hateth every godly and righteous man, and is to every good work reprobate, one that is like the corn upon the house tops, that maketh a show a while, but never cometh to good.   

Verse 3. For a dream cometh through the multitude of business, and a fool's voice is known by multitude of words.  
AN argument of dehortation, drawn from the effect, or rather adjunct, of many words, [batologie, or polylogie,] they are signs of a fool, they bewray an ignorant and heartless hypocrite that prays without knowledge, and without sanctified affections. This is illustrated by a similitude. As the multitude of business causeth a dream, so do many words declare a fool, who by rash and inconsiderate speeches, uttereth many follies and vain things, that make him known to be a fool that hath a fool's heart: For a fool is counted wise till he speak. He that hath no root of understanding and wisdom in his heart, but either saith other men's written prayers, or rabble's together many words and sentences without understanding and affection, is a fool. Otherwise, he that is weak in knowledge, or otherwise defective, may use other men's prayers, and parcels of many prayers, into which his understanding and affection being employed, they become his own. For he doth join with holy men in their prayers, as the people join with the preacher in his prayers, if he use discretion in the use of their prayers. For one set prayer cannot agree to all times and circumstances, unless it be more general, as the Lords prayer is most general, and may therefore be said at all times.   

Verse 4. When thou vowest a vow unto God defer not to pay it: for he hath no pleasure in fools: pay that which thou hast vowed.  
THe second particular is a vow. When thou vowest a vow unto God, defer not to pay it. That is, when according to the Law thou hast undertaken to exhibit an evident testimony of honour to the Lord by a vow, thereby exciting and stirring up thyself to give unto the Lord that which is his own and due unto him, even thyself, the resignation, and consectation of thyself, or any thing into his hands, to be to his honour in thankful obedience after a more special manner; defer not to pay it, do not mock God, trifle not with him, make no dissembling show of special service, and thankfulness to him, when thou art loath to perform it, as though thou wert willing to bind thyself to God, but yet loath to abridge thyself of liberty: This is like the hypocrisy of Ananias and Saphira, Act. 5. For he hath no pleasure in fools. An argument enforcing the admonition. They that do so are not accepted of God, because they are fools, that is, they are sinful and wicked, their rashness showeth their irreverence, their slackness in paying, showeth their dead heart and coldness of affection, and their not paying, manifesteth their deep hypocrisy and contempt of him. The man of honour, and the aged are offended, if a man in such sort trifle with them, much more is God displeased, when he is so lightly regarded, and mocked. Therefore the Lord commanded in the Law, Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee. Pay that thou hast vowed. A conclusion of the reason. If thou slackest to pay thy vow, it shall be sin in thee: Therefore pay it.   

Verse 5. Better it is that thou shouldest not vow, then that thou shouldest vow and not pay.  
AN amplification of the conclusion, by a comparison. It is better not to vow, because that it is indifferent and free, for God hath not commanded it, but promised to accept that incitation of thyself to special service and duties. Therefore if thou forbear to vow, it shall be no sin in thee; Deut. 23. 22. it is better I say, then that thou shouldest vow and not pay, because that is sin. For God is mocke●, seeing that whom with thy lips thou hast honoured, thou hast by deed dishonoured, showing thereby thy want of fear, reverence, and love to him, as followeth in the next verse.   

Verse 6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?  
A Reason of the comparison, why it is better not to vow, then to vow and not to pay: because it is sin. For though thy vow be in thy free choice, yet when it is once made, God hath commanded the performance. Deut. 23. 23. That which is gone out of thy lips, thou shalt keep, and perform; even a freewill offering, according as thou hast vowed to the Lord thy God, which thou hast promised with thy mouth. Therefore David saith, Psal. 66. 13. 14. I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. This he propoundeth by way of dehortation. Suffer not thy mouth to cause thy flesh to sin. That is, neither conceive in mind, nor promise with thy mouth, that which thou canst nor, nor oughtest to perform, for that is but to bind thyself to sin, which easily thou mightest have avoided▪ yea, to call and seek for occasions of sin, in that thou takest up that for an occasion, which God hath left free, and easy for thee to forbear. Neither say thou before the Angel that it was an error. A prevention of an objection, thus. Although I have rashly vowed that which now I cannot perform, and through ignorance have vowed that, which afterwards I find to be unlawful, yet my intent was good: Therefore if I confess mine error before the Lords messenger, Mal. 2. 7. and seek to be absolved from my vow according to the Law; Levit. 5. 4, 5. etc. I trust God will be reconciled to me. Answer. When we are about to do for ourselves, I mean, to please God according to our own ignorance and lust, than we term it a good intent; but when the deed is naught through want of knowledge of God's will, and hearty submission to his will, the intent is as bad. A fool will not want excuses for his folly, and this good meaning, or well meaning, is one of the common deceits of a carnal heart, being like him that wisheth well to his friend, but never doth him good, but rather evil always in the end, when he is throughly tried. He that inconsiderately and unlawfully voweth, under colour of good, and good intents, provoketh God to anger, and shall not go unpunished, notwithstanding his outward absolution. For unless we dread his Majesty, and seek to know his will, that we sin not against him, he will not accept our offerings. Levit 5. 6. 10. Our prayers shall be turned into sin. For this is nothing indeed; but to make the Ordinance of God, an occasion to sin against God. If we sin unwillingly, and of infirmity, we have jesus Christ the righteous, a propitiation for our sins; but if for that cause we be careless, and presumptuous, we mock God, and deceive ourselves, and there is no truth in us. For Christ came to redeem us from sin, to bind us unto God, and not to give liberty to sin, to make less conscience thereof, but rather more, according to the abundance of mercy. Wherefore should he be angry at thy voice, and destroy the work of thine hands? Wherefore shouldst thou provoke God to anger by words, and such words as are in thine own power? For God hath not commanded thee to promise this or that to him: So that in not promising, thou hast not sinned. Why then shouldest thou bring sin upon thy soul, by promising that which thou oughttest not, or canst not perform? Surely, when thus for want of fear of God, thou dishonourest him, he will honour himself in thy lust judgement, that others may dread his name.   

Verse 7. For in the multitude of dreams, and many words, there are also diverse vanities: but fear thou God.  
A Reason of the dehortation, or admonition. For in many words, that is to say, in rash and inconsiderate promises, and excuses accordingly, there are diverse follies. For God is offended, the Messenger of the Lord is grieved at thy follies, men are scandalised, and thou art punished. This he illustrateth by a comparison of dreams, which neither are true, but the confused & disordered fancies of one that slumbereth, nor arising from the principles of rest, by judicious discourse, but caused by distempered humours, neither to any end, but to disquiet him that would take his rest. Such like are foolish prayers and foolish vows. But fear thou God. An exhortatory conclusion of all, setting down the true ground of prayer and vows, which maketh them acceptable to God. But fear God. The fear of God is the beginning of wisdom, Psal. 19 9 The fear of God is clean, a good understanding have they that do thereafter. If thou fearest God, thou wilt wisely promise, and diligently perform. Fear being grounded on wisdom, is here opposed to rash promising, and flack performance, the effects of folly, which testify the want of fear & profanes, whereof this word (but) is a sign.   

Verse 8. If thou seest oppression of the poor, and violent perverting of justice and judgement in a Province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.  
THese words are a confirmation of his former documents, or divine lessons of sacrificing, prayer, vows, figured by a prolepsis, gathered from his former discourse of vanities, increased by oppressions, Chap. 3. 16. 17. Cap. 41. 2. 3. Object. It is in vain for a man to bind himself too strictly to religion, and religious exercises, otherwise then for politic respects seeing that there is no providence of God, nor divine administration os the World, as evidently appeareth by the oppressions of the poor, and the violent perverting of judgement and justice. For it is a marvel indeed, and a thing even contrary to reason, that there should be not only a general, but also a special providence and government in judgement, and justice, and mercy, jer. 9 24. and yet to see such oppressions & wrongs go unpunished & vnreformed, & the poor & godly without deliverer, without comforter.  
Ans. This argument seemeth good indeed to carnal reason, which judgeth according to outward appearance, not according to the secret and good wisdom of God, who intendeth the glory of himself in all things. For so the foolish say, Mal. 3. 14. it is in vain to serve God, what profit have we by obedience and humiliation of ourselves in mourning and fasting? And the wicked say, Psal. 10. 11. God hath forgotten, he hideth away his face, he will never see it. So Psal. 73. 11. How doth God know? Is there knowledge in the most high? David was also tempted to this folly, Verse 2. My feet were almost gone, my steps had well-nigh slipped. For when I saw the wicked in prosperity, Verse 4. 5. 6. I said, I have cleansed my heart in vain, and to no purpose washed my hands in innocency, Verse 13. Seeing that I am contrarily plagued, and chastened continually, Verse 14. But Solomon here resolveth this doubt. If thou seest such disorder in a Province, marvel not that it should be so, for God that is most high in power and dignity, King of Kings, and Lord of Lords, and judge of judges, knoweth and regardeth, yea, ordereth all these disordered things according to his wisdom for his glory, the punishment of the wicked, and good of his servants. And as these earthly Princes and Governors, are set in high place, and are therefore called gods, because they are Gods Vicegerents; so hath God other Ministers, an innumerable company of Angels, higher and greater than they, by whom he executeth judgement on tyrants, and cruel oppressors in his time, as Chap. 3 17. They shall be punished, and the godly and poor, oppressed, shall be delivered, Psal. 12 5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that would ensnare him.   

Verse 9 Moreover, the profit of the earth is for all: the King himself is served by the field.  

FOUR Example of vanities observed in outward things.  A Regression to his former discourse of vanities in worldly things. This is the fourth example of vanities, observed in outward things, to wit, of earthly possessions, pertaining to the manifold uses of this present life in civil state, which men get without oppression and wrong, by lawful courses, whereby notwithstanding vanity is increased. And he maketh his repassage to the demonstration of these vanities, by a comparison of worldly goods among themselves. Moreover, that is to say, now (after this digression to vanities in spiritual things) to return again to these earthly things, wherein men bestow so much study and travel, amongst all their manifold studies and practices to satisfy their hearts desires, there is nothing more needful and profitable than tillage. For the earth is for 
* Bonum quò c●●unius, eò melius.  all.  
The earth is the womb whereof all are form, and the breasts or dugs whereof all are fed and preserved. The fullness of the earth are the creatures thereof, and the fullness of the creatures, the fruits and virtues that are in them, to sustain and maintain this mortal life. The revenues of the earth therefore are most necessary and excellent, amplified by an argument of the Greater.  
If any could live without the profit of the earth, then might the king; but whatsoever his other prerogatives and excellencies are, yet can he not live without the benefit of the field, Melek l●sadeh negnebad, i. the king is servant to the field, to have care of tillage and earthly fruits, that himself may be served therewith.   

Verse 10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase: this is also vanity.  
AN argument to confirm the vanities of this study, exercise, and course of life also, illustrated by a comparison of the like. Even as he that loveth silver cannot be satisfied therewith, but this thirst increaseth with his store, as the Poet saith, Crescit amor nummi, quantum ipsa pecunia crescit, that is, as the heap is greater, so the appetite is sharper, All the benefit that he receiveth by his money, is the sight of it, and the sight breeds longing, and that breedeth discontent with that which is present; as this man I say, is not satisfied, so neither can he that loveth abundance be satisfied with increase. He that loveth full fraughtage of grounds, corn, cattle. etc. receiveth no contentation by those which he hath, but he still desireth more, neither do the fruits redound to him in such measure, as he still desireth. And if there be no difference between the greedy Farmer or Purchaser, and the biting Usurer, the one receiving no more contentation by his grounds and stock, than the other doth by his silver, then is the state of them both miserable, and vain and full of vexation. Note, he saith not, He that hath money, or he that hath abundance is not satisfied, but he that loveth them. For a man may have these, and yet love God only, which the other do not. But Solomon speaks here of worldly things, which are the desire, love, delight of worldly men, whereby and wherein they seek for an earthly felicity in the pleasant paradise of their possessions, but find naught.   

Verse 11. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?  
A Confirmation of this insatietie, and consequently unprofitableness by a cause thereof. When goods increase, they are increased that eat them. As a man desires to have abundance of corn, cattle, wine, oil, etc. So must he have also a multitude of servants and hirelings, his family must be enlarged with his revenues, who work the same out of the earth for him. And what good is there, etc. That is to say, no good at all, figured by a communication. They work for him indeed, but the benefit redoundeth to them, for as they get it, so theyeate it, and wear it, sharing him out a part thereof amongst them, sometimes the best, sometimes the worst, sometimes the greatest, sometimes the least, and that for overseeing them; and yet his oversight is such sometimes, as that his allowance is made him accordingly. This is the good that he reapeth by the profits of the field, even to behold the sharing of them out into parts, to look upon his own part, and to eat as the rest do, for he can make no more of it, but meat, drink and apparel, and so much do they make of theirs, with as full contentment and more. For they lay all the burden of cares, and all other troubles upon his fairer portion, to reduce it to an equal●tie with theirs.   

Verse 12. The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.  
AN amplification of the unprofitableness of plenty of earthly fruits by a comparison. A man in the ample possession of these is in worse case than the poor man that wanteth this abundance: Because that the sleep of a labouring man is sweet, whether he eat little or much. The labouring man is tied to a competency or mean, therefore on the one side he is free from the evil superfluities of intemperance and riot, to which filth is subject, yea, to which out lustful nature doth captivate us in the possession thereof, but the other is restrained, for his fire wanteth fuel to flame forth with the other, and is kept in a temper. Again on the other side, he is free from consuming cares, which weary the brain, and disquiet the heart of the other; So that his bodily pains are recompensed with pleasant sleep, whether he eat much or little, whereas the restless spirit of the other rideth his body day and night: For his abundance will not suffer him to sleep. His abundance is a great heavy lump, like the stone of Sisyphus, which is rolled up and down continually with a doubtful, fearful, careful heart; or else the contrary temptations thereof do so overpower him, that he hath no more command of himself then the fed horse. So that his condition is miserable, and causeth the poor man to bless himself in his mediocrity, yea, to prefer his poverty before the others wealth. This is a great evil, but there is yet a sorer than this.   

Verse 13. There is a sore evil which I have seen under the Sun; namely, riches kept for the owners thereof, to their hurt.  
AN amplification of the unprofitableness of worldly goods by their event. It is first propounded generally, There is an evil. Secondly, confirmed by the testimony of his special observation: Which I have seen under the Sun. Thirdly, explicated more specially. Riches kept for the owners, to their hurt.  
In these three last verses before, the unprofitableness of riches, is figured by a gradation, thus. A man hath not only no good by them▪ save to look on them, verse 11. but also they deprive him of his necessary and natural rest by night, verse 12. Neither do they only so, but (positively) they bring him to ruin ofttimes, verse 13. The former words include a comparison of evils among themselves, to illustrate this evil of riches; as if he should say: There be many infirmities and evils incident to man, and to his outward state, to increase vanity, anger, sorrow, grief, etc. Yet is this a sore evil, cholah, or evil disease, even a sickness to death, that a man should spend all his days in travel, depriving his body and mind of recreations, and such comforts as the use of riches bring, that in his latter days his joy may be full, and perfect, without any mixture of care, or fear of want, either for himself or for his children; but than it should fall out quite contrary to his expectation; namely, that those things which were gathered, kept and preserved for his good, should be to his destruction in their event. This was the event of Hamans' aspiring to promotion and honour, wealth, friends etc. He little thought that all his plots for honour and wealth should have been a rope and a gallows to hang him on, whereas many others had been hanged with less cost and labour. But the more cost the greater infamy, the higher rise the greater fall.  
The builders of the tower of Babel intended to make themselves famous in the earth, but the event was their labour for their travel, and the judgement of God upon their pride. It became a babble good for naught, but to proclaim their folly to all ages of the world. The devil and the pharisees thought that all was firm and sure to them and theirs, when they had crucified Christ, and in his ignominious death had exposed his name, doctrine, and all that believed in him, to shame and perpetual contempt. But the event was the downfall of Satan's kingdom, and the shame and confusion of them and their children, as it is in the parable of the vineyard. They that believe in him shall never be confounded, nor ashamed. Much a do a long time also, hath there been about the building and establishing of the Romish Synagogue, and deifying the great Gull, but confusion and shame shall be the event. The rich man. Luk. 12. provided and laid up great store of wealth, for his case and joy in his old age, but when he begins to say, Now soul cast off all care, take thine ease, eat, drink, and be merry, the event was quite contrary, for his goods pressed down his soul to hell.  
Finally, to how many and most lamentable miseries may a man and his family be exposed by reason of his abundance, wherein soever it consisteth, all ages afford innumerable examples. Neither do these evils befall the wicked only, the event of whose unlawfull-gotten-goods, Solomon here alonely aimeth not at, but even the good also, as the example of Naboth, and of innumerable in our experience may testify. Sin is the cause or ground of all evils. Pride was the cause of Hamans' fall, and sin was the ground of jobs misery, and Naboths' death.  
To conclude, this is a vanity and a grievous evil belonging to worldly goods, whosoever getteth them, or keepeth them; namely, ofttimes to occasion his ruin. This generality doth Solomon principally intend.   

Verse 14. But these riches perish by evil travel, and he begetteth a son, and there is nothing in his hand.  
AN amplification of their unprofitableness, by their instability and uncertainty. They are a slippery possession, like an Eel in a man's hand, or a bird that hath ill-will to tarry there, for as soon as the hand ●lacketh, she is flown; so riches take them the wings of an Eagle, and fly up suddenly into heaven, they writhle out of the hand, and lush into the deep, and that when a man seeth and looketh on. But these riches perish by an evil travel. This word (But) seemeth to imply a prolepsis, thus: Wealth indeed sometimes doth occasion a man's ruin, as Abraham travelling into Egypt, feared that the beauty of his wife should be an occasion of his destruction, Gen. 20. 11. So jacob feared that his posterity should occasion evil to him from Laban, and his sons, but that is seldom.  
Ans. Be it so that a man perish not by those riches, yet these even these riches hagnasher ha●ica, that a man hath so laboriously gotten, and carefully kept, and still diligently increaseth, shall perish in his hands, (as though they must either kill, or be killed) and that either by casualties, to which they lie open, as well as himself doth; or else by his own folly, and improvidence. For there is a way, which a man in wisdom taketh, whereby all things succeed according to his mind.  
Again, there is a way which a man taketh for the best, and likeliest, but it is filled with cross and loss, every one falling in the neck of other, both causally, and occasionally, which thing oft times bringeth a sudden dissolution of the greatest, and most settled estate. For in this case a man is in a maze, and knoweth not which way to turn him. For if he take this way, a Lion shall tear him; if he leap over the hedge, a Serpent shall bite him; if he turn another way, he shall fall among thieves. Whether he travail or traffic by Sea or Land, it is an evil travail. What can a man do when the Army of God encountereth him, or withdraw, as I may say, their fortunate aspect from him? when nothing thriveth with him, but is like the panting Bird, or writhling Eel in his hand? And he begetteth a son, and there is nothing found in his hand. An amplification of his calamity, by the extent, which is the poverty of his posterity also. It is not only a grief to him, to be deprived of his goods for himself, but that his children also, for whom he so carefully traveled, and are as dear unto him, as unto himself, should be left destitute, and helpless. And withal, the grief of their Father's fall extendeth to them, to add affliction to the sorrowful, besides the hopes of their possibility, which are now become frustrate: To be deprived of that which a man was borne to, as we say, is a perpetual sorrow, and causeth many a deep sigh.   

Verse 15. As he came forth of his mother's womb, naked shall he return, to go as he came, and shall take nothing of his labour, which he may carry away in his hand.  
AN amplification of the unprofitableness of riches, by their common adjunct. They are bodily, temporary, momentany. Man is everlasting in his better part, whereof he is denominated a man. But riches serve only for the time of this our life. There is no strength in them to free a man from death, but they leave him in the jaws of death. They serve only for his expense by the way, till he come to the place of his account, and his judgement upon his account. Riches are like an Harlot, which having entangled a man with the love of her, maketh a show as though she would not depatt from him; but when he is arrested by the Sergeant for debt, she utterly forsaketh him, and followeth other customers, whom she mocketh in like sort. The rich man can carry away nothing in his hand of all his labour, to afford any help, or comfort to him after death. Dives, Luke 16. doth witness this, who of all his earthly abundance, could not enjoy so much as a drop of water to cool his tongue. The rich man's departure out of the World, is illustrated by a comparison of his coming into the World. As he came naked, so shall he return. It will be said; That is the common condition of every man, and no more grief to the rich then to the poor. Ans. It is indeed the common condition of all men, but yet a misery peculiar to the rich: For he hath only laboured for riches, he hath put his confidence in his riches, his joy, delight, comfort, was all in his riches; he knew none other God, but his Idol. Now as it is the torment of hell, to be quite separated from the presence and protection of God, from the company of his Angels and Saints: so is it the greatest misery of the rich man, to be separated from the presence and protection of Mammon: When he and his Idol are parted, than he falleth into desperation. This we see verified by the practice of those, who being yet alive, and likely to live long, make away themselves, yea, oft times for a small loss, but their fear is great: for they have now none other God to trust on, or to fl●e unto for succour. Therefore how much soever a man is addicted to any other sin, how great soever his desire, his love, delight be in any vice, yet for this only is he termed an Idolater. And this is the cause, why the Scriptures impute this common condition of man with all creatures, to the rich, for a special misery, Psal. 49. 17. And as a man's desire, joy, love, and confidence in his goods is the greater, so much greater is his misery: Otherwise, he that trusteth in the living God, who hath life in himself, and by himself, and giveth life to all, is poor in his abundance, Math. 5. 3. and rich in his poverty. For in using of this World, he useth it not, for his heart is in heaven, because his treasure is there. But he that hath his treasure here, liveth in fear, and dyeth in despair. O death how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that hath nothing (in outward appearance at least) to vex him, and that hath prosperity in all things, (for a little while, as Croesus had) yea, unto him that is yet able to eat meat, that is young, lusty, and strong? etc. Ecclus 41. 1.   

Verse 16. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?  
AN amplification of the unprofitableness of riches lost, by a comparison of the common condition of man leaving his riches. For a man by death to leave all behind him, is a misery. But it is a greater misery for riches to leave a man before death. Commonly riches accompany the rich to the grave, and there give him his farewell, which indeed is a misery to go as he came: but this man having gotten them with excessive toil, is deprived of them before his death, so that in all points he goeth as he came. This is a double misery. Dives his misery was great in that he must part from his wealth, yet he was honoured with a pompous funeral; but jobs was greater, that being bestripped of all, he should die before his death, and be buried before his grave was open, as yet he knew nothing to the contrary. For first his whole state was dissolved, all his ornaments, all his necessaries utterly dispersed, dead in his estate, dead in his children, the World was a dead thing to him, and he a dead thing to the World, as the Proverb is, Who is so woe begove, as first a man since none. Again, he was buried in the grave of sorrow, and covered with the mould of oblivion, and contempt. Therefore said David in his dejection also, I am a worm, and no man, I am as a dead man out of mind; and Elias, 1 Kings 19 4. I am not better than my Fathers were. This then is also a sore evil. These words are an illustration of this misery, by a comparison with the former verse 13. from the Equals, in this word (also). As it is a grievous evil for a man to perish by occasion of his riches; so is it also as grievous an evil, that his riches should perish from him. For his life standeth in his riches. And as David in his mourning for Absalon, wished that he had died for him, 2 Sam. 18. 33. So the rich man in his mourning for the loss of his goods, wisheth himself dead, or that he had been dead, when by such or such a folly he incurred such an incurable damage. How many a man hazardeth, yea, looseth his life to save his goods? This devoted servitor will also die for the honour of his god Mammon. He is a Martyr also. What profit hath he that hath laboured for the wind? A conclusion amplified by a comparison, to illustrate the unprofitableness and vanity of uncertain and perishing riches. Even as he that laboureth for the wind, wearyeth himself, but getteth naught▪ so this man gathering goods, enjoyeth naught. The wind-gatherer feeleth the wind, but graspeth naught; so this man embraceth sweetly his goods, but holdeth naught.   

Verse 17. All his days also he eateth in darkness, and he hath much sorrow, and wrath in his sickness.  
AN hypotyposis, or lively description of his misery, that is despoiled of his possessions, which I called before the death and burial of a man, in respect of his worldly estate. All his days he eateth [a synecdoche of the special) in darkness (a metaphor). As prosperity is compared to the shining of the Sun, and brightness of the Moon, job 31. 26. so is adversity to obscurity and darkness; Esai 58. 10. The earth into the which the evil spirits were cast down, is a death, and an hell to them in comparison of the glory of heaven; and this earth is proportionably an heaven to the damned. So in some proportion poverty and want is a grave, a death, an hell to the wicked rich, in comparison of the splendour and glory of his wealthy state, from which he is fallen. When Dives would have been glad of one drop of water, how glorious and beautiful was the review of his earthly state? yea, the thought that for a man to behold the light of the Sun, to have his abiding among the creatures of God, to live among men, and to be in the Church of God, though otherwise he licked the dust with the Serpent, and drunk water, and were filled with all the temporal afflictions of this life, was an heaven. Now as this vale of misery was to Dives in torments an heaven without misery: so are vain riches a paradise of pleasure to the godless rich, being now in poverty. He counteth the rich happy, and himself when he was rich; but now he is in despair, and hateth himself, he hath no comfort in himself. For than he loved himself for his goods sake, but they being lost, he is perished. He wandereth in solitariness, like to an ignis fatuus, undone, debauched, he avoideth man's company, he delighteth in nothing, all things are turned into bitterness, he is a Pelican in the Wilderness, an Owl in the Desert. He hath much sorrow sickliness, and anger. An amplification of the former general speech, by the specials. Sorrow, in Hebrew Cagnas, signifieth indignation, wrathfulness, fretting, grudging, repining, making every thing a provocation of grief, as Prou. 21. 19 It is better to dwell in the wilderness, then with a woman of contentions, and indignation, vacagnas, sickliness, and anger. In the Hebrew, and sickliness, or languor, and fury. Indignation, mourning, fretting, causeth sickliness, consuming, and languishing, it drieth, and maketh bitter the humours, which again causeth furiousness. The Hebrew word Ketzeph, properly signifieth such anger as causeth foaming, and froathing, as the tumultuous waters tossed with the wind. As if he should say, He is full of madness, or beastly fury. For such men commonly are angry against God, to which Satan would have tempted job. They curse the Devil and all ill luck, they storm against the creatures themselves, and envy other men. Neither doth he speak of those men only that are thus impatient in losses, but of all men, which bewray such infirmities in like case, though not in such measure and desperation, as the wicked do, which once having riches, trusted not in God, but in riches.   

Verse 18. Behold that which I have seen: it is good and comely, for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun, all the days of his life which God giveth him: for it is his portion.  
A Proposition of Solomon's judgement (upon consideration of these vanities) of the true and right use of all worldly things, confirmed by the testimony of his own observation, and experience▪ Behold, that which I have seen. Behold, a preface to stir up attention, consideration, and remembrance of his instruction. That which I have seen; The testimony. It is agood, which is comely, for one to eat▪ to drink etc. the proposition. This is the only good that is to be found in them, bodily sustenance, and personal maintenance. This Good is amplified by the adjunct, comeliness. This joyful, and comfortable use of honest labour is agreeable to the nature of man, who differeth from a beast: And carnal reason teacheth, that all things are made for man, that man might rejoice with man in the comfortable use thereof.  
Again, it is agreeable to the person of man, who is the image of God, endued with a reasonable soul, which is not made for his body, as the Epicure dreameth, nor the body for goods as the niggard slumbereth, but contrarily, Matth. 6. 31. Take no thought for meat, drink, clothing: For the body is not for raiment, nor the life for meat, but contrarily, Verse 25. Clothing is for the body, meat is for the life, and the life is for the kingdom of God, verse 33. Seeing that these things are for the reparation, sustenance, and maintenance of man's body, which is the house and vessel of the soul, it is a comely thing that this vessel or house be accordingly maintained. For▪ that is the only end and use thereof. As man is the most excellent creature and image of God, so let him not make himself a beast, and servant to the creatures; but maintain the dignity of his person. But yet let him not turn his person into an Idol, as it is now common.  
For that is his portion. A confirmation by a reason drawn from the end, and use of earthly things. They are given him of God, for that purpose, even to convert them to that use only, for no other good is in them, no further matter can be wrought, or attained to by them. Therefore herein let him rest himself contented, and to this end limit his desires, and endeavours.   

Verse 19 Every man also, to whom God hath given riches, and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.  
AN amplification of the proposition, by the efficient cause, in the last words: This is the gift of God. For a man to labour moderately for riches, and by God's blessing of his labour to attain to riches & wealth; and also to have power to use the same for the comfort of his body, in eating, drinking, apparel, building; for the comfort also & education of his children and family, accordingly as God hath bestowed on him, and to rejoice herein also, without greedy desire of more, or faithless fear of losing that which is present; All this is the gift of God. For unless God that giveth power to get wealth, give also grace to use wealth aright, he shall live beside his wealth, yea live in poverty, and die in misery.   

Verse 20. For he shall not much remember the day's ●f his life: because God answereth him in the joy of his heart.  
AN amplification of the proposition by the effect, namely, of the right use of riches. He shall 
* He shall not be altogether free, and happy, but in some good measure.  not much remember etc. that is, neither shall the time passed be grievous unto him through the conscience of his covetous getting, & omission of every good duty; or through the feeling of pains, aches, diseases gotten in times past, with lists, burdens, fasting, watching▪ etc. Neither shall the time present, nor the time to come be grievous through fear of want or loss, or through doubting of God's providence for him and his posterity, or through fear of death itself, summoning him to his reckoning. And why? Because God answereth him in the joy of his heart. A confirmation by the cause. As God hath given him power to gather riches and wealth, so he is answerable to his honest and conscionable labours and travail, with another power, gift, or grace; namely, joy of heart▪ comfort, and hearty joy in the use thereof, to his own good, his neighbours good, and God's glory.    

CHAPTER VI.  

Verse 1. There is an evil which I have seen under the Sun, and it is common among men.  
AN illustration of the comfortable use of riches, which is the gift of God, by the contrary unprofitableness, vanity, or abuse thereof, in those that want this grace; or rather by the abusing of themselves, their souls and bodies, in withholding the use thereof from both. Which thing is a plague and curse of God upon sinners, that seek not his kingdom, and the righteousness thereof, but trusting in themselves and their goods, aim at a full and firm estate, void of care and fear, or else of plain and excessive pride hoard up their riches for the advancement of their posterity: Of which purpose also God defeateth them, by translating their goods to strangers. And this is a great calamity and woeful misery. This he toucheth to the end of verse 6.  
This first verse containeth the general proposition of this unprofitableness, and vanity of riches, which increaseth the misery of man that seeketh for a felicity in them, not in God. There is an evil which I have seen under the Sun, and it is common among men. This unprofitable vanity i● declared in this verse. 1. By the General, an evil. 2. Confirmed by testimony, Which I have seen under the Sun. 3. Amplified by the adjunct, and it is common among men. This known evil, whereof there is great complaint every where, is common among men, and peculiar or proper to men: For beasts are not subject to this evil disease, but men only, who in this respect among other, are worse and more miserable than beasts. And it is indeed our peculiar plague of God upon the distrustful, faithless, uncharitable niggard; who as he neither loveth God, nor his neighbour, so neither doth he love himself, by the just judgement of God.   

Verse 2. A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: This is vanity, and it is an evil disease.  
A Particular explication of the proposition in these two next verses, wherein this vanity or evil plague, is set forth to the view of the eyes, by an hypotiposis or lively description. There is a man, that as he hath thirsted after worldly goods, as the Israelites hungered for flesh, so God hath given him his heart's desire: He hath riches, he hath wealth, and the abundance of all things serviceable for the welfare of man's life; he hath honour, or the place, and title of dignity to which he hath aspired, neither doth he want any thing that his soul lusted after, but hath enjoyed all the full measure and perfection thereof. Here is the outward appearance of happiness: But God withholdeth his grace from him, that he cannot use it to his comfort. He is like an ass loaded with gold, and victuals, but eateth thistles, and in the end a stranger that never sweat for it, one unknown to him, yea, it may be one that was his enemy shall have the use thereof. So that it plainly appeareth at the last to all men, that this happy man was the drudge, the Purveyor, the Porter, the ass of other men's burdens. Here is the unprofitableness and vanity of his labour. And this is an evil disease, or grievous sickness. This evil disease than consisteth, 1. In the accomplishment of his desires, He hath riches, wealth, honour, amplified by a commoration, he wanteth nothing. 2. In the privation or want of grace to use them: Yet God giveth him not power to eat thereof: Eating, is put for all comfortable uses, by a Synecdoche of the special, 3. In the event of all his possessions, the translation thereof to strangers; But a stranger eateth it.   

Verse 3. If a man beget an hundred children, and live many years, so that the days of his years be many; and his soul be not filled with good, and also that he have no burial, I say, that an untimely birth is better than he.  
A Continuation of the description of the vanity of riches without use, figured by a Gradation. If, or although▪ a man hath not only riches, wealth and honour, but hath even an hundred children also, even children (esteemed the greatest blessing, as orbity and barrenness was a reproach) according to his desire, which he may send out like flocks, job 21. 11. and not only so, but withal live many years, and yet his desires be not satisfied with riches, so that he cannot enjoy the comfortable use of these things that are present; but even his children are an occasion of greedy desire, care, sorrow, sparing, and pinching, etc. and not only satisfied and comfortless in life, but also at his death hath no burial, even neither then hath any use of his goods, children, kinsfolks: for the honourable execution of his funeral, jer. 22. 18. but is rather executed for some capital crime committed, as many Emperors and Popes were, or murdered, jer. 22. 19 or drowned, or maketh away himself, as Nero, and Achitophel, Saul and judas did, or dyeth far from home, and suddenly, or that had been hated, as jason, 2 Maccab●us 5. 8. 10. of all men, and even his children be weary of him, and ashamed of him, yea discredited by him in his latter days, when his understanding and memory failing, he hath no government of his inordinate passions, but is wickedly humorous, wearisome, and odious, and therefore even his friends glad of his death; this is a vanity, a miserable calamity. This vanity or evil disease, particularised in this verse, consisteth. 1. In having children at a man's desire. 2. In living long. 3. In being deprived of all joy through faithless and greedy desire. 4. In an infamous, and dishonourable death. Lastly, he illustrateth this vain condition of the rich, by a comparison of an abortive child, to wit, one that is borne before his time, and dyeth in his birth: The untimely birth is better than he.   

Verse 4. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.  
A Confirmation of the comparison or pre-eminence of the untimely-borne child above him. King bahebel ba, for he cometh in vanity, i. as nothing, being senseless of good and evil. So that his coming is as no coming at all. And as he cometh before his time and growth to ripeness of birth, and so is no man; so again he departeth in darkness, he is privately buried, either few or none knowing thereof, and his name is covered with darkness. For there is no speech, nor remembrance of him any more.   

Verse 5. Moreover, he hath not seen the Sun, nor known any thing. This hath more rest than the other.  
A Second privilege or pre-eminence of the abortive above the vain rich. He hath not seen the Sun, etc. His birth was to him an end of all miseries to which the life of man is subject. He neither felt in himself, nor saw the manifold corruptions and evils in the world, nor the cares and travels of this painful life. He is freed from bodily diseases and pains, from oppressions and envy, from fears, and dangers, from grief, anger and fury, with which the other was pressed and oppressed: Therefore he hath more rest than the other, who lived and died in vanity.  
The corn that is cropped up as soon as it appeareth, or is bruised in pieces when it lieth in sprout, is better than the old weed that is hated while it standeth, and in the end is cut down for the fire.   

Verse 6. Yea, though he live a thousa●d years twice told, yet hath he seen no good. Do not all go to one place?  
AN amplification of the former argument by a prolepsis. Notwithstanding, the eommon afflictions of mortal life, yet it is a pleasant thing to behold the Sun, to enjoy the blessings of God bestowed on a man, and long life is a blessing desired of all. Therefore in that he lived here many years, his condition is much better than the abortives, which was deprived of all. Ans. Although he lived long, yea, a thousand years, and a thousand to the end of that, yet is that no prerogative, but a multiplication of miseries, and vanities: For he hath seen no good. He hath spent his days in careful travel, in sorrow, grief, anger, in much disquietness, fear, and trouble, he hath deprived himself of social recreations of the day, and the natural rest of the night▪ to accomplish his vain hopes, he hath lived besides all his goods, he hath jaded his body, broken his brains, burdened his conscience, he is hated of God, loathed of men, the earth groaneth under his burden, the World is weary of him, he is quite stripped of all goodness, and banished out of every place in the hearts of men, as jason, 2 Macc. 5. 8. He dyeth in ignominy, he is burled in forgetfulness, his name is rotten before his body, he hath neither done good, nor enjoyed good, and how long soever he lived; Do not all go to one place? After that he hath had the experience of two thousand years' vanities, he must descend into the grave of the abortive, and return again into dust with him. Now when they are both dust, whether dust is the better? the former or later? The dust of him that had the experience of common, and personal vanities, without number, many years, and ended his days in shame and dishonour, or of him that never knew any thing?   

Verse 7. All the labour of man is for his mouth, and yet the appetite is not filled.  
THe second part of the Chapter: which is, a conclusion of the weakness, and insufficiency of riches to satisfy the desire of man, to the end of the Chapter. Man consisteth of an immortal soul and corruptible body; that is spiritual, this is earthly: yea, that is a spirit, and the body is but a vessel, or instrument united to it, without composition or mixture. This vessel is the sperm of the World, the dust of the earth, that is to say, an elementary matter or substance, consisting of a mixture of the elements, and therefore it is sustained and maintained by elementary food; So that the appetite, to wit, hunger, and thirst, is earthly also. Now what is the end of all the labour of man? wherein doth he labour? what is the object or subject whereon he worketh? Is it not all to satisfy the bodily appetite? Whence proceedeth, and whether tendeth this appetite? Nature itself declareth the matter. The appetite of the Tree is the more simple moisture, or rather juice of the earth, and it cannot, neither willeth to go beyond his kind: For the appetite is limited to the kind, which only desireth the perfection, and propagation thereof. And so of all creatures living and sensible, according to their kinds. But man's vessel being the most compound, not that it hath more elements than other creatures, but the most universal nature, hath an universal appetite: And the whole World, with all the creatures therein, serve only for meat, drink, and clothing. The whole Armies of heaven and earth are only for these three services of man's body, either immediately, or mediately; that is to say, either food, or else preparatory vessels, Ministers, Officers, or Trades▪ men, subordinate one to another for man, who is the centre of them all▪ Sheep and Oxen eat the juice of the earth, not immediately, but by the preparatory vessel, the green herb, by which it is transformed into food agreeable to the nature of ●ea●ts and fowls. So man eateth grass and fodder, prepared by the bodies of cattle, also flies and worms, and vilest things, are by subordinate vessels from one to another, prepared to his mouth, and for his mouth. The most universal instrument by whose foture the life of the World, and of all his furniture is maintained, is the light in the Sun, which God therefore created before any other creature. Then the Stars, nextly the matter of the firmament, whereof the stars were form: These are subordinate. So that the heavens are an universal cause or vessel, by whose foture the elements are sustained. Again, the elements are an universal cause of sustenance of their creatures produced out of their wombs, and form of them. Lastly, the mixed creatures are preparatory vessels one for another, till at length all come to the belly and back of man, even his body, the centre of them all: For all is meat, and meat includeth medicine also. Now every man hath in him the nature of all men, so that all men are but as one man, this one man is the sperm or seed of the whole World, superior and inferior nature, as the kernel contains the tree with all his branches, leaves, colours, vermiculations, fruits, etc. & as the sperm of the living creature containeth the members, faculties, qualities, operations, etc. of the creature from whose body it is propagated, and is by the universal fotures of the light, stars, firmament, elements, etc. produced into growth and perfection, which are but the universal preparatory instruments, which this sperm useth and applieth for the building up of itself with the next food or matter, which is apt to be adapted, and incorporated into the nature of itself: This matter or food it only desireth. And so doth man also in his kind. Of the animal and spiritual food and appetite it is impertinent here to speak. Therefore all the labour of man is for his mouth. The heavens, the elements, the creatures, work, and prepare for him, by their influences, inclinations, appetites, for to satisfy and fill his appetite. Their mouths are made for his mouth, their skins for his clothing, and building also is but a clothing or covering. All things are for the necessities and delights of the body. In this respect also is he the Image of God, in that all things are for him, and he is for himself, as concerning the creatures. For all are servants to him, but he is servant to none: If he be, that is his degenerating, his curse, his fall, his brutishness: for he that serveth any thing, body, or bodily things, is a beast in that respect. But who almost now a days maketh not an Idol of his body? therefore when we would be as gods, then are we evil beasts, filthy beasts. But bodily things are for the service of the body; the body for the spirit, and that for the Lord. Otherwise, as jeremy saith; Every man is a beast by his own knowledge.  
And yet the appetite is not filled. Or as the Hebrew signifieth; The soul is not filled. What the extent of man's appetite is, both personal, and bodily, may well appear, by that which is already spoken, and also by the two examples following. The first is sufficiently testified by the example of Alexander the Great, who was not contented with the possession of the continent or Land, nor yet of the Sea, when he had heard Anaxagoras disputing of the plurality of Worlds; and when he had conquered all, he must needs be a god, pretending a title to heaven also. The appetite of man is not limited to the material World, till he be transformed, or degenerated into the nature of a beast, which is when his light is fallen down into the confused Chaos again, the lees of his concupiscence, which is utter darkness. The second is testified by the example of Heliogabalus, the monstrous glutton, who was served at one supper with seven thousand fishes, and five thousand fowls, and had six hundred bawds and harlots following him in chariots, and gave great rewards to him that could invent any new pleasure. Who is not an Alexander, and an Heliogabalus, if God suffer him to range? God hath always permitted some to run out into extremities of vice, as the Sodomites, that all men may see what horrible filth lieth in the heart of every man, which God restraineth for the preservation of mankind for his Elect sake, otherwise the Devil is come down, and rideth upon man's appetite. The appetite multiplieth itself infinitely. For of all the millions of the living, among whom the World is divided, every one hath an appetite of all, which showeth itself in the vehemency, and extremity of men's strive, and aspire higher and higher, one roaring wave or billow beating forward another to overflow the banks, and to convert all into sea, if God had not limited their line, within which every man is bounded, when he hath inhiated, striven, and done what he can. His might shall never be to his mood. For God hath set hill against dale, and contrarily. But what the appetite of him that hath but one acre of ground to live on, and but one wife, is in the nature and kind thereof without outward restraint, or inward grace, and indeed both, plainly appeareth by these two examples, which may serve for all. Therefore all the labour of man is for his body and bodily state, but the appetite is not filled.  
Moreover, if the bodily appetite should be satisfied with meat, drink, apparel, with the delights of the sons of men, and pleasures of the eyes; and that the personal appetite were also satisfied with honour and Sovereignty, which happened neither to Alexander, nor to Heliogabalus, nor to any natural man; yet cannot the soul be satisfied with infinite worlds. For the food of the soul is not the world, but God in the world.  
The excellent beauty of God's wisdom shining forth in all things, enamoureth the soul with the love thereof. And the more that a man knoweth, the more he thirsteth and longeth for knowledge. But this appetite is not filled, for it worketh on an infinite object, which cannot be comprehended nor contained in the soul, at least, while it worketh by earthly organs. So that neither Alexander nor yet his Master Aristotle, nor Plato, Aristotle's Master could be satisfied herewith. Their appetites could not be staunched. He that goeth about it, maketh God an Idol, because he limiteth the infinite. But if he be comprehended of any creature in heaven or earth, then is he limited. I conclude, though the appetite of the body should be filled, yet the appetite of man could never be filled. Then full contentment or felicity is not to be found in this world, nor by this world, and the appetite that will not be filled with a little, shall never be filled, howsoever men commonly deceive themselves, thinking that if they had but this, or that, they would set up their rest. Yea, even as Dives would have set up his rest, if he had gotten but one drop of water to quench his fervent thirst. The truth is, the more fuel the fire hath, the more hot it burneth. But the spirit of Christ is the water that cools this heat, and quencheth this thirst, his body and blood satisfieth this hunger. When the appetite, the attractive, retentive, digestive powers work on this food, the other becometh an excretion or expulsion.  
But again, though we enjoy Christ and the kingdom of glory by faith, yet so long as we are here in the flesh, we have not the full possession thereof, 1. joh. 3. 1. and therefore desire to be with him, 2 Cor. 5. 1. 2.  
To conclude; Neither the appetite of the brutish man, nor of the animal or carnal man, nor of the spiritual man is here filled. And what shall fill the vegetable man, or locomotive tree, which desireth not meat, drink▪ clothing, women, children, buildings, etc. Eccle. 4. 8. And yet is there none end of his labour? Men now a days grow as thin as Oaks begin to grow, and all is filled with brutes and unprofitable vegetables.   

Verse 8. For what hath the wise more than the fool? What hath the poor, that knoweth to walk before the living?  
A Confirmation of his former proposition concerning the insufficiency, and weakness of earthly things, to satisfy the appetite in their use, figured by a prolepsis, and that by a Communication. What can the wise man do more with these worldly things than the fool? And what can the rich man in all his abundance do more with it, than the poor doth without it? The Hebrew is thus. What more excellent or better thing by them is to the wise man, then to the fool? and what other thing is to the poor, then to him that knoweth to walk before the living? Then to him that can put forth himself, put himself in press, make a show, or crackling noise, carry a good account for doing good unto himself, Psal. 49. 18. This I think the Hebrew directly intendeth. Neither the wise man by, his wisdom, nor the rich man by his power, strength and skill to order them for the best, can do more with them then bring their bodies to the ground in the full period of their times. But this the fool and the poor do as well as they, andwhen they are all in the grave, what difference is there of their bones? And if there were any, what is of their dust? If the rich and the wise can do no more with them, than the poor and the foolish, then is there no strength in riches to full contentation, or felicity.   

Verse 9 Better is the sight of the eyes, than the wand'ring of the desire: This is also vanity and vexation of spirit.  
AN amplification of the former reason, further figured by another prolepsis, thus: Seeing that God hath given the earth and worldly goods to men for the sustenance and pleasures of the body, they are a blessing, and tokens of his love, and the beholding of them with the eye, affordeth some contentment, and satisfieth the desire of the soul.  
And although perfect happiness consisteth not therein, yet it is much better than a wand'ring desire, which longeth after many things, and wanteth necessaries, which the body naturally calleth for, and provoketh a man to seek for, though he would never so much enforce himself to restful contentation. He that hath a good competency and sufficiency, to cheer his body with comfortable things, and to live in good account and credit among the better sort, is of a more stayed desire, and hath loy in himself above him that hath less, and is always wishing, complaining, craving, etc.  
Ans. Be it so, yet in these things that he possesseth, there is vanity and vexation of spirit. There is no soundness but rottenness. Misery may be mitigated, but it can never be cured.   

Verse 10. That which hath been, is named already, and it is known that it is man. neither may he contend with him that is mightier than he.  
A Confirmation of his judgement, or censure delivered in his former brief answer, This is also vanity, etc. by two arguments. The former whereof is drawn from the notation of man's name. That which hath been (whatsoever it is for outward respects) is already named, and it is known that it is man. Nod●agn asher huae adam. The reason is thus framed.  

Prop. He that hath his name of the earth, is earthly, mortal, in bondage to corruption, miserable, vain.  
Assump. But man hath his name of the earth, the matter whereof he was form; for Adam signifieth red earth, dust, or mire: Therefore  
Man is earthly, mortal, miserable, etc.   
Whether a man be wise, or foolish, rich, or poor, honourable or base, it mattereth not much. For it is enough to argue his vanity, that he is Man, or Adam, of the earth, earthly, mire, dust, the most miserable of all creatures, subject to infinite miseries, as hath been already showed. For the best good being corrupted becometh the worst evil, from Lucifer to metals and stones. Neither may he contend with him that is mightier than he. Another argument drawn from the decree of God, who hath subdued him, and all things with him unto vanity, whereof he can by no means rid or free himself. For a man to contend with God, who is more mighty that is, but to increase vanity, even to add madness to folly.  
There are indeed that have striven. 2 Mac. 9 8. to exalt themselves and to be happy men in their own eyes, and opinions of all the people (for the contrary opinion of one man breaketh this enforced deceitful complacence) as 
* Valer. 〈◊〉 lib. 7. cap. 3.  Croesus' thinking not only himself happy, but that all men also should count him blessed, asked Solon who was the happy man, to try what he would say; but when Solon preferred Tellus the Athenian, a private man, and Cl●obis and Bitus also, he was offended. But Solon answered him that he might he called rich and mighty, but not blessed till he had made an happy end. This kerbed the vain conceit of his feigned, enforced felicity. For such like will needs draw the judgements of all men after their own, to deify them, either by reward or revenge, by favour or displeasure, by countenancing or disgracing, etc. So Mordecai's dis-reverence was the breaking of Hamans' felicity, and Micahs prophecy of ahab's. The Scriptures afford diverse examples hereof. But the greatest shame, contempt, & confusion abideth on them that have thus contended with God, 2 Mac. 9 12. Act. 12. 23. and they are left for memorable examples of vanity till the world's end. And so shall the great whore, that pompous scarlet whore of Babylon be trodden under foot, as unsavoury salt, and swept away as dung in the end. This is a principle uttered by him that cannot lie, He that exalteth himself, shall be brought low. But man in honour understandeth not, he is like the beasts that perish. All is, and must be vain.  
Well, whatsoever vanity and vile abomination of evil is in one man, is in the nature of all, and that which breaketh out of the skin of one, lieth in the bones of another, though it never find passage forth in such measure, nor come to that height, as it hath sometimes done in others, to be an evident and visible document to all, of their unknown and unfelt corruption. For God hath his hook in their nostrils, and they are kept as wild beasts in the grate, which being set at liberty soon show whence they are bred. For all is but man. Nay, who almost forgets not himself to be but man? and who is not a beautiful Idol in his own sight? Who would not fain seem to be a glorious man in the eyes of all, at least in the eyes of all of his owneranke, equals, and inferiors, and so on forward infinitely, as passage lies open, and obstacles are more and more removed? Even a beggar is proud of a better rag, and a child is proud of a toy, thinking himself happy in comparison of other children, and would have other children to praise, admire, bless, and exalt him for his toy sake, and to deject, and vilify themselves in comparison of him, yea, he taketh occasion by his toy to show forth not only pride, but contempt, and cruelty. People in these days are huft-bubbles, tumorous excrescences. They strive much to make Idols of their bodies, they stretch out themselves beyond their measure, and rack others to make their bodies pompous spectacles, they cover, and colour till their whole substance be turned into rottenness within the shell, and all is to make a goodly show, to be glorified of others, as they glorify themselves, and for that purpose glorify others again. But thou art still but man, when thou hast made of thyself what thou canst. And why art thou proud O earth and ashes! Thou dost but contend with him that is mightier than thou. He will still be exalted, and thou shalt be a beast. Every one now striveth to be a proud jezabel, to be an Herod, a Nabuchadnezzar, to make a deceitful show, to affect the subtleties of Anti-christ, to bewitch others with their shows, as jezabel would have bewitched jehu. They are like the devil to cast phantasms before the eyes and minds of men, (hear this ye fine beastly women) yea, they convert holy things to the service of their Idol, and all too little. And why? because man will needs enforce an happy state, at least in show and account, upon himself. But this is vanity, and shall end in misery. Bel, greedy Bel shall be stamped to powder, and jezabel shall be dog's meat. And I pray God that our sins turn not our yellow starch into red.   

Verse 11. Seeing there be many things that increaseth vanity, what is man the better?  
A Reason why man must not contend with God, but yield himself to the acknowledgement, and confession of vanity; to depend on the commandment and mercy of God. Seeing there be many things that increase vanity, what is man the better? The hebrew is, seeing that, when as because much is belonging to things, or is of things increasing, or, that do increase vanity, what is there more to man? That is to say, seeing that the more things that a man hath and dealeth withal, the more that he entangles himself in, beateth his brains, and breaketh his body about, the more vanities, and vexations he enwrappeth himself in, what is he better than he that sitteth still? Nay, doth he not most often by his wit work out his woe? and by his strength procure his own ruin? Therefore let not a man in pride and presumption seek to break out from under the yoke of God. Rom. 8. 20. forgetting himself to be but man; but rather humble himself to the right way, and means of freedom which God continually soundeth in his ears. If by mortification he hath entered in at the straight gate, let him keep still in the narrow way, which few do, lest his Christian profession prove but a veil to cover and colour paganism, yea atheism. To conclude, as worldly things are multiplied, so is vanity with them. It is but an addition and more universal mixture of vanities, to bring forth greater and more miseries. For the deeper that a man wadeth, the more shall he be wet.   

Verse 12. For who knoweth what is good for man in this life, all the days of his vain life, which he spendeth as a shadow? for who can tell a man what shall be after him under the Sun?  
THis verse containeth a confirmation of the former reason, why that a man meddling with great and many matters, is nothing the better, figured by a communication to inculcate the certainty thereof. No man knows what is good for a man in this life, all the days of his vain life. Life is amplified, first by an emmeration of the least particles of time concluded in the general [all the days] Secondly, by the adjunct, vain, Vanity▪ is illustrated by a comparison, it passeth away as a shadow. The time of life is but a day, which is divided into morning, noon and evening. The shadow is longest in the morning, and it doth nothing but vanish till noon, where it seemeth to make a stand, but doth not, but by increasing it vanisheth quite away. If the shadow grow shorter, time spends, if it grow longer time also spends: so is the time of life a continual spending, as the Snail that continually wasteth herself. Now in this fleeting time, who can tell what is good for a man, seeing that man, and all things with him vanish away like a shadow? Again, as there is no constancy of days, in regard of their natural quality and disposition, but are variable and contrary, so neither is there of the state of man in the decourse of his life: Every day bringeth new travels, new cares, new troubles, alterations, and changes, and every one is doubtful and fearful of after times. And this is a vanity.  
Again, every man seeth his imprudence, and manifold errors, committed in the days that are past; he seeth his inconsiderate courses, his oversights, the weakness of his understanding and judgement, in contriving things to the best, for which he vexeth himself with grief and anger all his life after, and so recompenseth vanity with vanity. Again, when he seeketh to redress that which hath been amiss by a new and better course, he falleth rather into greater errors, as he that is in a maze, or vast desert. Therefore neither can a man himself, who is best known to himself, tell what is good for him, neither can any other man. For who can tell a man what shall be after him? A confirmation of the former. No man can tell what is good for a man throughout the whole course of his life, seeing that life is vain, and every day of life is vain. But why cannot a man tell what is good for a man? Because that he that cannot tell what shall be after a man, either in after times of life, or when he is dead, cannot tell what is good for a man to do for the present; but the former can no man do, neither can he do the latter. If a man could tell what would be cheap, what dear, he would be rich in a year. But God hath left that in his own power, that all man's courses might be vain and foolish, 1 Macc. 6. 8. So that when he hath striven all his days with vehemency of body and mind, the simple man that sat still, hath gotten the prize. Therefore seeing that no man can tell what shall be, he cannot tell what is good for him, whether to do this, or that, whether to take this course, or that, whether the obtaining of his present desires shall turn to his good, or greater evil; 1 Macc. 6. 11. Luke 12. 20. He knoweth not the issue, or event of any thing: For all is in the hands of God, who doth all that men may fear before him, and denying themselves, cast themselves wholly upon him.    

CHAPTER VII.  

Verse 1. A good name is better than precious ointment; and the day of death, than the day of ones birth.  
SOlomon hath hitherto declared the vanity of all worldly things in the last Chapter, of riches that occasion the destruction of the owner, of riches lost by casualties, and leaving their owner destitute and miserable of riches without grace to use them, of the multitude of children, of long life, of the insufficiency of riches to satisfy man's desire, of their weakness to benefit one more than another, of their uncertain event; Chap. 5. Now in this Chapter he showeth the vanities of this life by degrees, by comparing them with other things that are better for men then the best or most pleasing things, though to the carnal man it may seem otherwise, and in their own kind are so indeed.  
And his main scope herein, is to set down those better things for certain remedies, whereby to avoid those vanities of life, or to extenuate and mitigate them, and to gather what good may redound to man by the right ordering of himself in the things of this life. This he principally intendeth, and the demonstration of vanities less principally or by consequence in this Chapter. Moreover, the avoiding, or extenuating of these vanities, is not all that he aimeth at, but also the right meaning of that joyful and comfortable use of riches, whereof he spoke before, Chap. 5. 18. & 2. 24. For this gift of using riches, is not terminated in the welfare and complacence of the flesh, as the Heathen imagine, but for a further grace here intimated, in that those things that are contrary to the pleasure of the flesh, are preferred above all. This I take to be the counsel and direct intendment of Solomon here.  
A good name is better than precious ointment. Concerning the coherence of these words with the former; They are an answer to an objection upon occasion of his last words especially, to wit, that the increase of worldly goods was nothing but a multiplication of vanities, and that no man could know what is good for him in this vain life. The objection may be thus framed. If there be nothing good for a man here, but all is vanity, and the more that he seeketh to rid himself of infelicity by wisdom and travel, and to obtain wealth and honour, by so much the more vanity is increased, yea, and that there is no good to be had, nor known in this life; then is there nothing but matter of despair in this life, and better it is for a man to deprive himself of life, then to prolong it in misery, especially when hope of better faileth. Answ. Although that God hath subdued all things to vanity, and all the wisdom and studies of men to folly, yet that is not driftly to torture man with despair, and to destroy his creature, but to bring him to faith and obedience, to know, to fear, and obey his Creator. For if man of pride, and presumption, will needs exalt himself, and coin a felicity or glorious state here in the World, to make a petty god of himself, he shall in the issue and upshot find all to be but vanity, and himself a fool, and a beast. And all men naturally do thus. Gen. 3. 5. 6. There is the spawn, or beginning, that hath overspread all generations of the World. Therefore God hath subjected all things to vanity, out of which a man can by no means extricate himself, but rather by striving run further in. But yet seeing that there is an happy state of man here begun, which a man is to desire and seek for, in God, (not in worldy things) and even that in this vain life, which in that respect is not vain, there are certain salves for these sores, and remedies for these vanities: Solomon therefore, that he might take away from men discontentment, and despair of their estate, doth here deliver rules of direction and comfort, that they may have wherewith to arm themselves against the troubles and miseries of this vain life, and in some good measure be able to allay and mitigate the same, which God laid upon Adam, and all his sons, for a just punishment of his fall.  
The first rule or remedy is in this first verse: A good man. A good reputation or report, being the testimony of good men, of the virtuous life & honest conversation of a man, is a speciallblessing of God, arming the heart with great joy and comfort against many, yea, all outward losses, and want of bodily things. The excellency of a good name is illustrated by a comparison of the best and most delicious things, signified by ointment, by a Synecdoche of the Special. The comparison is both of the quality and quantity. First, concerning the quality: even as the precious ointment hath a fragrant scent refreshing and delighting the spirits of the senses, whereby the body and mind is cheered; so a good name and deserved estimation is of all outward things the most pleasant possession, comporting the heart in every state of life: For it originally proceedeth from a good conscience, and is the perfume of a godly and faithful heart, yea, he that having a great measure of the anointing of God, which is the graces of his spirit, to be a pattern to the rude, a light to the blind, a guide to them that know not the way, doth also refresh, encourage, and cheer the spirits and hearts of all that love God, and his truth among the filthy scents of corrupt examples, fleshly fashions, and ethnical behaviours, that are noisome and grievous to the eyes, ears, and minds of men of gracious disposition, and as a fresh gale of sweet air to him that laboureth in the earth, that liveth among earthly men.  
Concerning the quantity, the argument is from the less to the greater.  
A precious ointment is of great value, a chief treasure, and esteemed with the most precious things, but a good name is of more worth than it, or any earthly substance. For costly ointments, and other treasures are of times more plentiful among the wicked: For the sensual are all for their senses, but this is peculiar to good men alone. They may be bought for money, but this is the gift of God, not to be purchased with base mettle. They are corruptible, this is everlasting. They leave a man in death, and betake them to a new master, but the praise of the just man remaineth still, and still, his own. It both tarrieth behind him on earth, and goeth with him to heaven, and will crown him with glory at the last day. For although it be darkened for a time amongst the goats, as Naboth was, as Paul's and David's, yet shall it break forth as the rays of the Sun from under a cloud. It may be covered, but it cannot be polluted with unclean tongues, yet it becometh more bright as mettle rubbed with dust or mire. Whereas contrarily, the false and forced praise of sinners that are prone and ambitious, turneth to their greater shame, as that of Herod, Senacherib, and the Pharisees did. And so shall Antichrists do, as did that of Antiochus.  
And the day of death, than the day of ones birth. These words are a second rule, to arm the man that feareth God against temporal miseries. Concerning their dependence upon the former, they are an answer to an objection framed thus: A good report in this life affords little comfort, seeing that death cometh after it, which is the miserable end of all men.  
Ans. The day of death is better than the day that one is borne. It is better than the time of life, and the transitory things of life. Yea, it is better than a good report itself, because it is a comfort to extenuate the afflictions of life, but this utterly abolisheth all vanities. The birthday is an entrance into all woe and misery, but the day of death is a passage into life. The body is but a prison and a rack to the soul, but by death it is set at liberty: For by death are all miseries ended, all dangers, pains, aches, diseases, sorrows, tears, and that grievous war and conflict of concupiscence, or fleshly lusts, 1 Pet. 2. 11. doubtings, unbelief, fears, pride, ignorance, covetousness, ambition, envy, hatred, lust, which fight against the soul, are dead, from which Paul so earnestly desired to be freed, Romans 7. 24. 2 Cor. 12. 8.  
Again, by death a man is freed from evils to come, Esay 57 1. He is delivered from the wearisome company of petulcus goats▪ Psal. 120. 5. 1 King. 19 4. and from the assaults of Satan, yea from all fightings within and without, to rest, and reign in glory with Christ, and the blessed company of heaven: This of the rule or remedy principally aimed at. Now for the sequel or collection concerning vanity, the argument from hence is thus. If the day of death, which to carnal reason is miserable, be better than the day of birth, surely this life is a thing most vain. But so it is.   

Verse 2. It is better to go to the house of mourning, then to go to the house of feasting: for that is the end of all men, and the living will lay it to heart.  
A Second rule or remedy whereby a man is armed against the vanities of life, is mortification, which is the suppressing of sin, and curbing of the motions of sin in the heart simply, because it displeaseth God, and is the only thing whereby he is dishonoured. Other mortifications are but either philosophical, or civil, or subtle; the first whereof is of natural conscience, the second of vain glorious disposition, the third of a devilish heart. But this is wrought only by the Spirit of God, who is a purifying fire, and purging soap; Mal. 3. 2. 3. not only restraining and bridling, but consuming sin. This consumption beginneth at the heart, jer. 4. 4. Break up your fallow grounds, circumcise the foreskin of your heart. If mortification begin not here, it is guileful; Psal. 32. 2. He is blessed whose spirit is not guileful, though he be subject to many infirmities. Now that this rule may be operative, and of force, Solomon setteth down the means and courses that are to be taken, whereby to produce and nourish it, for the comfort of the soul, in this vale of misery. The gift is of God, from whom every good seed of grace proceedeth; the other are but artificial, imitative, and coined: yet this seed of God groweth not but by planting & watering, as all other seeds do, and that is the use of the means. The means therefore of the growth and increase of this grace, Solomon here setteth down, illustrating the same by a comparison of the contrary vanities, and they are four, in the four next verses.  
The first means of mortification, are the outward provocations thereunto, to wit, such places, and companies whereby that good seed of grace that lieth in the heart may be preserved and increased. For every seed must have his proper place, and outward foture of warmth and moisture to concoct it to perfection, which Saint Paul calleth, Rigation. 1 Cor. 3. 6. It is better to go to the house of mourning, to visit the sorrowful, and sad in heart, to go to the grave of the dead, to frequent the companies of mourners, to weep with them; then to go to the house of feasting, where there is singing, dancing, merriment, vanity, and provocations to vanity most commonly. For that is the end of all men. A confirmation of this rule, or reason of the comparison, by the antithesis, or contrariety of the adjuncts. The adjuncts of the banqueting house, are not expressed, but understood by anantapod●sts; The former are death and mourning: for there is the end of all men.  
Let a man feed, pride, and beautify his body as he will, yea, as most do now a days make an Idol of it, yet shall it be a dead carkeiss buried in the earth, as other dead carrion is, and more vile than other. Bonum optimum corruptum fit pessimum. The more composition the more corruption, as in riches increased there is more vanity. So that if it must needs be an idol, yet shall it be but a carrion idol, and such are all they that adore it in feasts and pompous meetings, as did the Pharisees.  
Again, let a man put away all remembrance of death out of his heart, to source himself in the flesh, to boil in pleasure, seeking out companions, and provocations of lust, (which are planters and waterers also in their weedy kind) yet shall it be turned in the end to lamentation and mourning, unless that curse be laid on a man's death, that none shall mourn for him, but rather eat him up, as the dogs did jezabel, one worrying another for his goods and lands, and the wicked poor roaring like greedy Lions for his flesh, that care not who dye, nor how many, so that their bellies be filled.  
And the lining will lay it to heart. A reason or proof of the consecution of the former argument, which was this:  
If in the house of mourning there be the end of all men, than it is better to go thither, then to the house of feasting.  
But the antecedent is true.  
Therefore the consequent also.  
The reason of the consequence is, the living shall lay it to heart. These words show the effect of death and mourning, (which are termed, the end of all men) namely, a serious meditation of the state, and condition of man. All men are apt to forget themselves to be but men, specially in their feastings, and jollity, iouil●y, and ribaldry; but this end of all men, and them being exposed to the senses, eyes, and ears, doth occasion them to remember whence they came, what they are, whether they are to go. So then this serious meditation or remembrance, is the effect of the impulsive cause. For by the dead corpses and mourning, a man is occasioned to remember himself. The inward impulsive or precedent, is the gracious disposition of the heart, to take such good occasions, or suffer himself to be moved therewith: for the wicked heart is stony, brawny, without remorse, full of infidelity; therefore he maketh this contrarily an occasion of more epicurish and sensual living, yea, at this time serving his belly and his lusts, as he that cutteth purses even before the bench. And the eye of the fool is mindless, wand'ring in the corners of the earth. The outward impulsive, I say, is the occasion, to wit, the dead corpses and mourning, the house of mourning, and the grave of the dead. What is a man by this occasion moved to lay to his heart?  
I. His own death, for even so must he die, and be mourned for of his wife, children, kinsfolks, etc. cast into the grave, and be putrified in the earth.  
II. The vanity of all worldly things, whereof a man is now quite bestript, as lands, goods, buildings, clothing, treasures, skin, body, and all are clean sliven off from the soul, as bark from a tree, and as a shell from the fish, and the soul is gone naked, as the body came in naked, either to be glorified in heaven for the good deeds that it did in the flesh with worldly things, or to be confounded and tormented in hell for the evil.  
III. Of the account or reckoning, that it must make before the just judge of the talon, that God gave it to employ with diligence to his best advantage.  
FOUR Of repentance and continual preparation to death, by avoiding evil, whereby his Lord is indammaged, and by doing good, setting every thing in order every day, and disposing all things to the best for the profit of his Lord, that when he cometh, he may receive his own with advantage.  
These and such things doth he lay to his heart, that hath an heart, when he goeth to the house of mourning, and cometh to the grave of the dead. The sequel, or argument of vanity gathered by the comparison, is this:  

Prop, If it be better to go to the house of mourning, then to the house of feasting, then are all merry meetings, iuncating, plays, games, sports, pastimes, etc. vain and unprofitable and no quietness of heart to be found in them.  
Assump. But the antecedent is thus; therefore the consequent.    

Verse 3. Sorrow is better than laughter; for by the sadness of the countenance, the heart is made better.  
A Second means of mortification, is sorrow or anger, which is a godly indignation or grief, for our sins committed, and duties omitted. This sorrow goeth before repentance, and worketh repentance. It is that which Saint Paul commendeth in the Corinthians, occasioned by his reprehensory letter 2 Cor. 7. 10. 11. where it is set down by seven effects in them.  
1 carefulness or diligence in reforming their errors, and in conforming themselves again to that purity, which was wrought in them, when at first he preached the Gospel to them in the evidence of the spirit, from which they were declined through the Philosophical janglings of the false Apostles.  
2 Clearing of themselves, or defence [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which was a deprecatory excuse of their errors, which kind of defence intimateth an ingenuous confession together with some alleadgement for themselves, to insinuate that they had done amiss, rather of infirmity then wittingly and willingly, and so were ready to be reform, which thing must needs pacify Paul's mind, and move him to commend them rather, seeing that to err is humane frailty, but to acknowledge and reform an error is grace. So that this defence is an excusation including confession, deprecation, reformation.  
3 Indignation, when a man grieveth at his folly, impudence, and carelessness, that he should be so or so overtaken and misled, whereby to displease God, to offend his brother, to burden his own conscience, and to give advantage to the adversary.  
4 Fear, which is a sense of God's displeasure, for some sin committed. This remorse bringeth repentance. It is contrary to the servile fear of an evil conscience with hardness of heart, and to worldly fears.  
5 Vehement desire, namely to seek for, and to obtain the favour of God, that they might rejoice in his grace again, as they did at their first conversion, for by sinning we grieve the spirit of God, and cause him to frown on us, whose presence and countenance we earnestly desire to be turned, towards us again, as he that through unkind dealing, having almost lost his best friend, seeketh earnestly to recover the fullness of his former love, which thing is plainly exemplified in David, Psal. 51.  
6 Zeal, which is a fervent endeavour to repentance. It is mixed of love, and anger, or rather here, of desire and indignation or sorrow, which is all one.  
7 Revenge, which is a chastening and curbing of ourselves upon consideration of God's displeasure, that we may prevent his judgements, and win his favour again, 1 Cor. 11. 30. 31. The whole verse laboureth on a gradation. By the exposition of this verse it fully appeareth what the sorrow or indignation is that Solomon here speaketh of. The meaning of the words are, better is a sad and thoughtful heart, caused by remorse and grudge of conscience, tending to repentance, and amendment of life, than a light heart and variable mind having no serious consideration of sin, nor of God's judgements in this life, nor after this life impressed in it, but seeketh rather to extinguish both, the more freely to laugh and be fat.  
For by the sadness of the countenance, etc. A confirmation by the effect. This sorrow of the heart appearing in the firm and sad countenance maketh the heart more joyful, and pleasant. For as heat expelleth heat, so doth godly and penitent sorrow expel fear, trouble and despaireful doubtings which oppress the heart as an heavy weight. The reprobate cannot expel this servile sorrow with penitent or gracious sorrow, but by other false remedies seeketh to mitigate and allay the rigour, as Dives would have cooled his heat with a drop of water, but one drop of grace in life, would have done more than an Ocean of waters in hell. The wicked would be eased of torment, but they will give no glory to God, like the nine lepers, whether they be living or dead, they are all for themselves. If Dives would as earnestly have craved but for one drop of grace when he was living to have killed the worm in her breeding, his thirst should have been quenched. But being given to the belly, and bodily pleasures, he loved not sorrow, nor repentance, but applied false remedies to the worm, laughter and fatness. He loved not the rebukes of the wise, but such as were skilful to feed his humours. These words may also be expounded thus. By the sad countenance and sober behaviour the hearts of one another are made better, vain fancies and lustful thoughts are checked and kerbed, sinful words and evil deeds following them are prevented. The sequel or argument of vanity gathered by the comparison, is as before, and so throughout the Chapter.   

Verse 4. The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth.  
A Third means of mortification is sober conversation. The heart of the wise, etc. As there is sorrow and remorse in the heart and conscience of the wise, so there is sadness in the countenance, and also sober behaviour, sober apparel, and sober company. The heart of the wise man is affected to such places and companies as he may have benefit by to his edification in knowledge, and godliness. Such things he loveth to hear, to speak, and to relate as may make both himself and others the better, Prou. 15. 30. Good hearing maketh his bones fat, (and so of the seeing also.) The heart of him that hath understanding seeketh knowledge, that is, moveth his lips, eyes and ears to seek for increase of that holy wisdom, wherewith he is in some good measure already endued. For to him that hath shall be given. Therefore he is ready also to frequent the houses of mourning (a synecdoche of the special) and the society of mourners, such as are well acquainted with the cross, exercised in temptations, and men of sober carriage, whereby he receiveth more comfort and ease of heart, than by all festival and merry meetings, where there is commonly vanity enough, and matter of grief to him that seriously thinketh on his latter end, and the account of every idle word. As the nature and kind of the seed and root is, such like is the sap and shape of the tree, such or such places it desires to grow in, and among such or such other trees. If it hath place and company according to his liking, than it prospereth, flourisheth and rejoiceth, if not, yet it liveth, brancheth and fructifieth though poorly, as the willow in the forest, the hyssop on the wall, wheat in light sand, and rapes in stiff clay. Every thing desireth his proper place and company, with other fotures according to his kind, to attain the perfection, and flourishing state of his kind, which thing if it cannot do, yet is it prudent and shiftie, and will reap the most commodity to itself that may be, without any loss through improvidence and negligence: But if it be in a so●le contrary to his kind, it is much discouraged, his fruits are unkindly and imperfect, his sap is corrupted and much ai●ered by the quality of his food or humour, etc. yet will it retain the kind, or else dye. The seed or root of man is his heart, as the heart or spirit of man is, such is the man. Mens c●●usque, is est quisque. And though of all creatures he be most variable, and can personate himself infinite ways, yet doth his spirit incline him one way. The Adamant in the dial is fickle, & it is uncertain, what coast it most affecteth, or rather what his natural position is, being violently agitated; but when disturbance ceaseth, it resteth on the north-pole. So, fox to the kind. A wise man's heart is his ●oote, and such like are his thoughts, countenance, words, works, carriage. And as the man in his kind, nature, and disposition is, such soil he re●●yceth to grow in, such things he loves to hear by voice or writings, such companies he frequenteth, this he extracteth, that he rejecteth, as his spirit is. For the body of a common▪ wealth is as it were a mixture of all kinds, or a Choas, from whence every spirit may gather matter of edification and corruption: As the frame of his heart is, so may he adapt matter of perfection or destruction. But the wise heart useth all things, and turneth all things to the best.  
But the heart of fools is in the house of mirth. An illustration of the former by the contrary. This heart is of a contrary sap, of contrary affection, and disposition, and as inwardly, so outwardly contrary. Such soils it loveth, and such fotures as are agreeable to his kind, so doth every beast, every weed, every plant. Such lips, such lettuce: And wild things accord not well with the tame. And though they be tamed, yet are they troublesome. The spirit of policy curbeth and driveth the snail into her shell, but the spirit of God reneweth. The fool seeketh for nourishments of his folly, such counsels such books, such hearing, examples and companies, and ripeneth his folly. The fool is but a body, and his soul is but as sa●t to keep it alive. His sap is bitter, his fruits are no better. If he be among the wise, and hear the words of the wise, the best things he rejecteth (light is not comprehended of darkness) other things he misconstrueth, and converts into folly. If he hear or see infirmity, or vanity, that he browzeth on, and catcheth up as a sweet bit. Pro. 15. 24. The mouth of the foolish, is fed with foolishness, and so is his ear. The dainty tooth desireth delicates, so doth the fool all things that may feed his beastly lusts. Therefore let the wise be wary for giving offence, and abstain from appearances of evil, else will the fool by occasion of his folly run mad. Therefore saith Solomon, answer a fool according to his foolishness, and answer not a fool according to his foolishness. Let thine answer curb, not cherish his folly.   

Verse 5. It is better to hear the rebuke of the wise, than for a man to hear the song of fools.  
THe fourth means of mortification, which is the way to true felicity, is the rebuke of the wise, that is to say, it is better for a man to submit himself to the admonitions, and wholesome reproofs of the wise, then to be praised and flattered of fools. Wisdom saith to the simple, Pro. 1. 23. Turn you at my correction, you that have erred from the way of truth, and prodigally wasted yourselves: But the foolish despise her counsels, her admonitions, her corrections, the stubborn fool will abide no touch, verse 25. The wise man will love him that reproveth him, but the fool is provoked to wrath. The wise child is better than the old King that will not be admonished. David desired rather to be smitten of the righteous, than to eat such things as please the wicked, because the rebukes of the wise are as precious balms. Better it is to be rebuked of the wise for a man's errors, than to be praised of the wicked for pleasing their humours. Than for a man to hear the song of fools. An illustration of the former by the contrary. The jesting, merry conceits, and flesh-pleasing talk of the ungodly, corrupteth the minds of the hearers, and stealeth sober thoughts out of their hearts, to settle them on their dregges, at least for the present, and is a means to quicken and revive those head-supprest relics of concupiscence that are mortified in them, as the fire reuiueth the snake that is almost dead with cold. The fool footheth and flattereth a man in evil, and to evil. He extenuateth and vilifieth every grace of God, he excuseth madness, and embraceth folly, which is civil wickedness. Yet he hath many good words, and showeth wit, but all is to cloth virtue with the contemptible rags of vice, and to cloth vice with the robes of virtue. His good words are but as the scripture in the Devil's mouth, Mat. 4. 6. he defileth them, but they purify not him. Therefore, whether a fool be merry or sober, angry or pleased, he is grievous to the wise, but the wise showeth wisdom in both. His words are seasoned with salt. He is gracious and lovely.   

Verse 6. For as the crackling of thorns under a pet, so is the laughter of the fool: this also is vanity.  
A Reason of the comparison, why that the rebuke of the wise is better than the song of fools. It is illustrated by a similitude of thorns crackling under a pot. Even as thorns under a pot make a loud noise, and flash forth into a great flame, but the noise suddenly ceaseth, and the flame is presently quenched: so vainglorious fools, and epicurish fools, enemies to sober wisdom and grace, make a pompous show for the time, drawing all mouths and ears, and eyes after them, as though they were the only happy ones; but it is but a noise and flash of vanity, Moreover as the crackling of thorns is a vain sound, offensive, and harsh to the ear, and of no regard, so is the laughter of a fool, laughing at his own wicked fantasies, grieving the wise with his turbulent noise.  
The sequel or collection concerning vanity is this, if rebukes and checks be better than mirth and pleasant companions, and delicious, and voluptuous life, then is that pleasurable kind of life but vain, &c▪   

Verse 7. Surely oppression maketh a wise man mad: and a gift destroyeth the heart.  
A Third rule or remedy, whereby a man is armed against the miseries or vanities of this life is patience. Patience is a voluntary & continual sustaining & bearing of evils and evil men, the more freely to show & bring forth the fruits of the spirit, for the comfort of our own hearts, and the increase of our assurance, and for the conversion of the wicked our enemies. For in contending with the wicked in their kind (otherwise the righteous contendeth with them) and revenging of our wrongs, we shall obscure the graces of God, and fall into the same mischief, and condemnation with them, which thing the enemies of grace desire. This remedy is set down in the four next verses. The Analysis whereof I take to be this. Patience is first illustrated by a comparison of the contrary, to wit, impatience, expressed by the fountain or cause thereof (pride of heart) verse 8. Impatience is described, first by the effects, verse 7. Secondly, by the event, verse 8. Moreover, patience is amplified by a dehortation, verse 9 and figured by a prolepsis, verse 10.  
This verse than is a description of impatience, or the proud spirit, by the effects thereof, oppression, and perverting of the Law. Oppression standeth in racking, wronging, revenging. Surely oppression maketh a wise man mad. As a mad man is without the use of reason, being violently carried with a corrupt humour, saying, and doing nothing from any ground of good understanding, but according to the multitude of broken and confused phantasms, caused by the distemper of blood: even so the wise being carried with inordinate affections and lusts, to wrong, oppress, revenge, and catch from every man to grind the face of every man, in lending and betting, to wrest the Law for advantage, bewrayeth not only foolishness, but madness, harming himself, and mischieving others, as other mad men do. The difference between them standeth only in this, that the one is but a bodily madness, caused most often through the superfluity of an humour, the other is spiritual, inspired and incensed of the Devil. That is in the blood, this is in the heart: that is brutal, this is devilish; that is common to all, this peculiar to the children of the Devil: that hath not reason, this useth not reason, or rather that cannot use reason, this will not use reason.  
Finally, there is a spiritual frenzinesse in fleshly sobriety. These are Satan's wildings, whom he hath blinded, and so rideth them at his pleasure. They are taken of him at his will▪ as the Apostle saith. The proposition is amplified by a vehement asseu●ration, (Surely). And a gift destroyeth the heart. This is another effect of impatience, perverting of the Law for bribes: In Deut. 16. 19 A gift blindeth the eyes of the wise, and perverteth the words of the righteous; that is, either the words of him that else would judge righteously, or the matters of the innocent, for the Hebrew word Dabar, signifieth indifferently both, and both are one. Here it is said, a gift destroyeth the heart, corrupteth the heart, taketh away the heart, all are one. Who is so blind as he that will not see? And so foolish as he that will not understand? What heart is more corrupt than that which condemneth itself in that which it alloweth, or rather condemneth it own thief, in giving sentence upon another's? yea, which presseth itself to death, in giving sentence of death, or absolving another from death? And what words more perverse than those of judas, Quid mihi dabitis? What will ye give me, and I will betray the innocent into the hands of his cruel adversaries? When the Magistrates eyes are blinded, then is he led by the string of the briber, and the briber by the string of the Devil, and they both fall into the ditch. As the sight of the Apple desfroyed the heart of Eve; so the sight, or feeling of a bribe, destroyeth the heart of the wise, that knoweth the Law, and discerneth judgement. Our first Parents for an apple lost Paradise, and won hell; so every child of Adam, like Esau, for a sweet bit will sell his soul to the Devil, and his brother to a lying bribing thief, yea, partake with the thief, as judas did with the Pharisees, and all for a bit. We, wiser children, think that it was a great folly in our first Parents, that having so much, and so much choice of other fruits, would notwithstanding taste of the forbidden spruce, without any need at all. It is even as great folly, for a man in his abundance to destroy himself, and his brethren for a bribe, a trifle of no value. The briber is the Devil's messenger: Now when he presents his Master's bait to the bribe-taker, then is the Devil at hand to inflame the lust of covetousness in him, whereby the bribe seemeth pleasant to the eyes, as the apple did to Eue. The gift dazzeleth the eyes, it hath a bewitching power in it, it taketh away the▪ heart, it perverteth words, it maketh a wise man mad.   

Verse 8. Better is the end of a thing then the beginning thereof: and the patient in spirit, is better than the proud in spirit.  
A Description of impatience by the event. Better is the end of a thing, etc. These proud persons that will not rely on the providence of God, nor submit themselves unto his will, but they will needs be what they will be, and have what they will have, and so through impatience fall to wronging snatching, racking, revenging, deceiving, wresting, etc. do at their beginning aim at great matters, work much mischief, make themselves terrible to inferior men, to suck advantage at their pleasure out of them, and to make them come in with offerings on every side, as to some great Idol. But this proud, presumptuous, tyrannical beginning, shall have a bitter end: For God is just to defeat them, to reward their pride with shame and confusion▪ He is good and merciful, and will deliver the oppressed out of the hands of the oppressor in the end, even in his good time. God most wise, most just, will turn those evil attempts to his own glory, and good of his children. The end trieth every matter, and every man; for in the end cometh judgement: And the just judge will take up all matters into his own hands, and pronounce righteous judgement. And the patient in spirit, is better than the proud in spirit. These words contain the rule it self, inferred by way of consequence, or a conclusion of the premises. Therefore the condition of the patient man that suffereth wrongs and contumeliet, is better than he that of pride pasteth away, yea, derideth patience, as but baseness, timorousness, pusillanimity. The argument may be gathered thus.  

Prop. If a wise man, of a proud and impatient spirit, falling to oppression and bribery, shall in the end bring the just judgement of God upon his madness, then is the pationt in spirit, that rather suffereth wrong, better than he.  
Assump. But the Antecedent is true: Therefore the Consequent.   
Concerning the sequel, or argument of vanity, it may be thus framed.  

Prop. If he that is oppressed, unmercifully racked, despitefully entreated, deprived of his own right, overthrown in his righteous cause, yea, trodden under foot by the proud and violent; If he, I say, be better than a man of power, that may do even what he lusteth, that can avenge himself of every man, that multiplieth wealth, that by wisdom is crept into the place of honour, and is able to benefit whom he will, and undo any that contendeth with him, whereupon the people fall down unto him, and he sucke●h out of them what advantage pleaseth him; then is all but vanity, and misery. For the former is counted miserable, and if the later, who blesseth himself, and is counted happy of others, be vain in his beginnings, and miserable in his ending; then is all misery and vanity, both to oppress, and to be oppressed.  
Ass. But the Antecedent is true: therefore the Consequent.    

Verse 9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.  
AN amplification of patience, by a dehortation. Be not hasty in thy spirit to be angry. Let no pride distemper thy passions, and move thee to wrathful contention and revenge, whereby thou shalt be provoked to devose and plot mischief against thy neighbour, yea, and against the Lord also, when thou hast once given place to the Devil, and suffered thy lust to get dominion over th●e. For anger resteth in the bosom of fools. Anger is an enemy to wisdom and counsel, therefore he that is swayed with this inordinate affection, shall be carried headlong into all folly. For wrath is an evil counsellor, it cannot keep secrets, nor cover infirmities, It is like Rehoboams' young counsellors, and Hushai counselling Absalon, and inwrappeth a man in manifold troubles, dangers, and mischiefs. If he prevail in his revengeful and moody courses, then is he hated of all men; if he be prevailed against, then is his impatience either turned to fury & madness, and he becometh an odious miscreant, or else shall be derided of his adversaries▪ and bewray his folly to all men; and this shall be his inheritance. Anger therefore resteth in the breast of a proud, malicious man, but the wiseman will consider the work of God, both of his ordinance and providence, and so according to the understanding, and mature discerning of the matter, proceed or surcease, etc. For the providence of God shall surely be accomplished, but clamour, wrath, violent, wilful and preposterous courses shall redound upon the head of passionate fools, of what degree, place or condition soever they be, whether their contention be against their superiors, equals, or inferiors. An example of foolish anger and wisdom, See Act. 5. 33. 34. etc. Act. 19 28. to the end. Act. 23. 2. and verse 5. 6.   

Verse 10. Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.  
THese words contain the complaint of impatient people, and are a common objection of wrathful fools, whereby to excuse, yea, approve, and cherish their moody and revengeful passions, which wanting particular causes of just anger, open their mouths wide against the world, but indeed against God himself, in whose hands the government of the world is. This complaint is continually in the mouths of the wicked moody, and the wicked needy. The moody Papist would murder all the godly that have Scripture in their mouths, yea, and lives also: For they be Canaanites and Hagarens. And the needy profane would murder the rich, for they are lions in the grate. What these would do appeareth by their complaints, groaning like mute thieves and murderers under the press: For the weight of the Law lieth heavy upon them by occasion of their own malice. For to the just and godly every law is a law of liberty. Say not thou, why were the former days better than these? These next words are an answer. Thou dost not wisely inquire concerning this. Thou dost not consider of times according to wisdom, but art a fool to expostulate with God, who according to his own infinite wisdom ordereth the times and seasons in judgement, justice and mercy. Solomon giveth no other reasons, because this common complaint is a common folly, and the murmuring of stubborn and reasonless persons, that are not capable of any reason, or else will not be persuaded by reason, but are rather worse when they are reasoned withal: They are most commonly but moody, needy, greedy and malcontented fools that make this complaint, and it is vain to argue according to wisdom with uncapable ignorants, and indocible stubborn ones. For they will despise the wisdom of the wise, and tread under foot their precious pearls, and glory in their mad contempt. Yet to try whether the fool will leave his folly I will give two or three answers to this idle objection not worth the answering.  
First, let him recount from the days that God placed man upon the earth, till the present time, and show me when this good world was, (antiquae meliora: The more ancient, the purer, saith the proverb in another respect.) How good were the days that Cain and Abel lived in? How good were the days of the old world, till the Flood? The days of Sem and Cham? The days of Abraham, Isaac and jacob in Canaan? Of the Israelites in Egypt? How good were the days of the judges? The days of the Kings of juda, and Israel? How good were the days of Solomon, those peaceable and wealthy days? Did not the people complain of the grievous burden of those days, and were ready to rebel, as afterward they did? How good was the world in the days of Christ, and of the Apostles? If it were not then good▪ when should it be good? How good in the times of the Primitive Church, boiling in the heat of persecutions and heresies? How good were and are the times of Antichrist? Of all times we find grievous complaints. And of the times of Popery (hinc illae Lachrymae) we find great complaint in the Fathers. These times were full of wars, bloodshed, massacres, treasons, rebellions, robberies, etc. caused by that man of sin. Friar Mantuan discovereth the goodness of the world then: And Euerard Archbishop of Canterbury, wrote a volume (called Obiurgatorium temporis) the Rebuke of the time. Wicked and monstrous were those days, yea, exceeding the heathen about two hundreth years ago, the goodness whereof our wicked ignorants so much admire. But Elmerius, a Monk of Malmesbury, counted them the days of greatest woe and misery, and thereupon gathered the certainty of Anti-christs present reign? Fullwell do these proud murmurers show their tyrannical, and rebellious hearts: When they had a Pope to absolve them from their allegiance, and to quench their thirst with the blood one of another, the world was good: When the Pope partly with subtlety, partly with violence wrested Nobles, yea, Kings out of their possessions, yea, whom he lusted, after one manner or another, than was there cheapness and plenty: The Friars made Robin-hoods penny-worthes, and this is all that these greedy blood hounds commend the old world for. The Friars bound the commons to them by making good pennyworths of other men's livings, both of the Clergy, and Laity, wrung from them by all deceitful means, for which the Commons were but their slaves, and fools praised their bounty for giving them a cake of their own meal. It is an easy matter to be liberal on other men's purses. Neither yet considering the times then, were there any such pennyworths. Your forefather's groaned under the burden of those pennyworths surely, when they put up a bill in a Parliament, in the days of King Henry the fourth, the contents whereof was to take away Temporal Lands, inordinately spent by the Clergy: Which Lands were sufficient to maintain fifteen Earls, fifteen hundred Knights, six thousand and two hundred Esquires, one hundred Almshouses, fifteen hundred Priests, and to allow twenty thousand pound yearly to the King; allowing to every Earl, three thousand marks by year: to every Knight one hundred marks, and four plow-land; to every Esquire forty marks and two plow-land; to every Almshouse, for to maintain such surplusage of poor, as Cities, and Towns were not able to maintain, one hundred marks; and to every Priest seven marks. Fabian. chron. in Hen. 4. ann. 1410. Say not therefore, Why were the old times (in those respects) better than these?  
A second answer is, that sin and death hath overspread all places and times, all the sons of Adam are sinful, and the curse lieth on them, and the devil is their Prince, who is the Lord of the flesh: but God hath gathered a Church to himself, which is pestered with Hypocrites also, and the children of God themselves, partly by means of these corrupting hypocrites, partly through the temptations of the relics of lust within them, are drawn aside out of the way oft times. The just God therefore punisheth the one, and chasteneth the other. His messengers or instruments are, the Plague, comprehending all infirmities, diseases, and maladies; the Sword signifying all miseries and troubles that way; and Famine. Say not therefore, Why were the old times (in that respect also) better than these?  
A third answer is given by Solomon himself, Chap. 1. 9 10. The thing that hath been, is that which shall be, and that which is done, is that which shall be done, and there is no new thing under the Sun. Is there any thing whereof it may be said, see this is new? The fool perceiveth nothing of all that is before him, why? Because he discerneth not the substance of things when they are clothed with other circumstances. Therefore what is new, what old, he knoweth not, neither can observe how the variable imaginations of all generations, all their deeds, and manners are fixed in their centre, to the nature whereof all things are converted.  
A fourth answer therefore shall be this. Leave off murmuring, complaining, and disputing against God, mortify wrath, revenge, and covetousness, betake thyself to the word of God, with a wise and understanding heart in humility, exercise thy faith in obedience thereto, and then shall the world be well with thee, the righteous shall resort to thy company, they shall rejoice with thee, and commiserate with thee, and the peace of conscience shall overcome all things. If the world be an hell of evils, yet shalt thou be in heaven; contrarily if the world were a paradise of pleasures, yet shouldest thou be in hell. Some are full of fear and despair, and most greedy in time of plenty; some are joyful, hopeful, and content in time of scarcity. He that hath abundance, and no children is a care full drudge, and he that hath but little substance, and many children liveth in comfort. Therefore avoid wrath, let go displeasure let the world run his circuits, hear thou for thy time what the Lord saith to thee, and do his will while thou livest, and then shall it be as good a world to thee as ever it was.  
To conclude; If all these old worldlings would mortify those rebellious affections and lusts which reign in them, and hear what he saith, who speaketh to all generations, the world should be as good as they can imagine it ever yet was. But when the Lord calleth to them, then are they ever ready to call up their forefathers, to set them in opposition against the Lords, as the Pharisees did, joh. 9 28. We are none of this man's disciples, we are Moses disciples. The truth is, they were the devil's disciples, and so are these Savages. If these answers satisfy not, the rod of the Magistrate is for the fool's back, and the yoke for the beasts neck.   

Verse 11. Wisdom is good with an inheritance: and by it there is profit to them that see the Sun●e.  
A Fourth rule or remedy, whereby a man is armed against the miseries and vanities of this life, whereof impatience, discontent, oppressions, murmuring, complaining, revenging, etc. are principal vanities, is Wisdom. Concerning wisdom two things are handled. First, the profitableness thereof, to verse 23. Secondly, the difficulty thereof, from thence to the end. The profit is first generally propounded, verse 11. 12. The proposition is enfolded in a comparison with that which is of greatest account, yea, commonly counted the chiefest good among men, to wit, an inheritance. Wisdom is good with an inheritance, or as an inheritance, gnim nachalah: and by it there is profit, It is more excellent or better, Veiother, i. & praestantius, magis) to them that see the Sun. The comparison is from the Less to the Greater, figured by a Correction, thus: A fair inheritance is a thing desired of all men, and a man of great possessions is commonly counted happier than other men. Yet is not that the only good, nor the best good, but there is another gift of God, as good, and as profitable for man as an inheritance, without which his inheritance, be it never so great, shall be unprofitable to him. Nay, if we must make comparison between wisdom and wealth, wisdom is the more excellent in itself, and better to man: For a wise and a poor child is better than an old King that wanteth wisdom.   

Verse 12. For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.  
A Reason of Wisdom's excellency above wealth, because it is a defence to a man in every state of life, and in every matter. The Hebrew is, betzel hachoch●ah. i. In the shadow of wisdom. The fruit or profit of wisdom is illustrated by a comparison of an arbour, or thick leaved tree in the heat of Summer, which is very great in those countries, and therefore they use to sit and eat meat under such trees, yea, and to sacrifice to their idols in such places. As the thick arbour by refraction of the Sunbeams defendeth a man from the broiling heat of Summer, and refresheth him with the cool air, and also protecteth him from the violence of tempestuous blasts, mitigating the extremity of the one, and the rigour of the other, reducing both to the temper of man's body: so doth wisdom in prosperity, and adversity defend a man, that neither the excess of the one, nor extremity of the other shall overpower him, but he so moderateth both, as that he keepeth himself clear and free in some good measure from the temptations and predominance of them both. Sapiens dominabitur actus: The wise man overpowreth the stars, and is armed against the weather. The heaviest things by engines may be removed, and done, which otherwise to plain strength are impossible, and by device of instruments the strongest castles are battered down, and thickest walls pierced through: so many things to common judgement impossible, are done and avoided by wisdom. And money is a defence, or shadow. These words seem to be an answer to an objection, thus: Wisdom indeed is good, and a defence to a man, but money also is needful, and a present remedy. For by money may a man readily obtain his desires, and speedily avoid an evil. For what favour can a man obtain by wisdom, that cannot as well be obtained by money. Et genus▪ & formam, etc. It maketh the base honourable, and the deformed beautiful, yea, in another acception of the words, it desineth all things. Ans. It is true, money is a defence also, and may prevail much oft times, and most in a corrupt state: Money maketh friends, and addeth strength, whereas otherwise a man is left naked, and exposed to many dangers and evils: But as I said before, it cannot hold out in comparison with wisdom. For it is more excellent, in that it giveth life to the owners thereof. Money is but as drugs and lenitive ointments to mitigate the swellings and diseases of the body, whose root, remaineth still within, and pullulateth again after the same, or some other manner: but wisdom is a spirit incorporated into the radical humour, giving health, strength, and life to the body to extirpate the roots of all diseases.  
The life of a man standeth not in his riches, but wisdom giveth life. By wisdom is not meant worldly craftiness▪ and the deep counsels of sinners, which is nothing but execrable malice and folly, Eccl●s. 19 22. but that which is joined with the fear of God. It is the knowledge of the law, and works of God, and the practice of his wisdom is prudence, by which a man is directed always in the best, safest, and nearest way to happiness▪ Money is ordered by wisdom: For without wisdom, it is but a knife in a child's hand. For the prosperity of fools shall destroy them, Prou. 1. 23. The rich man trusted to riches, Luk. 12. 19 Dives trusted to riches, Luk. 16. The king of Tyrs trusted to riches, Ezech. 28. Haman trusted to his wealth, so did Croesus' King of Lydia, Nabuchadnezzar trusted to the strength of Babylon, and Xerxes to the multitude of his sould●ers, as did Senacherib also. But these defences were nothing: For riches availeth not in the day of wrath, but righteousness delivereth from death. The wicked in hell confess too late, Wisd. 5. 8. What hath pride profited us, or the pomp of riches brought us? If a man hath tools, and want wisdom to use them, what is he the better? Nabal was a rich fool, and his riches for want of wisdom destroyed him. But thou wilt say, what can a wise man do without riches? But wisdom is good with an inheritance. Yea, and without an inheritance. For if a wise man desire riches, he can by wisdom obtain riches, and honour▪ for out of the prisonhouse cometh he to reign, as Solomon said before. If he desire not temporal goods, he is rich already: For no man wanteth that which he desireth not, nor yet desireth that which he needeth not. The wise man is rich in God, he hath therefore whatsoever is for his good, and more is but a superfluity. If poverty be the way to life, and riches the way to death, whether is the better way? Whether is the better defence, or shadow? Whether is the better that is brought low to rise higher, as job was, or that riseth high to fall, as Haman did? Wisdom is a strong Tower to the wise, but a rich man is a ship tossed on the waves. But a wise man with riches is better than a wise man without money. I but tiches infatuate the heart of the wise, and are often a snare to him. For he that hath riches, commonly wanteth himself, they are strong tempters, and therefore wicked Mammon. Howsoever a man is more troubled to keep a good conscience with riches, than he that wanteth them. Neither indeed can a wise man want▪ seeing that there is as much use of wisdom, and the wise, as of wealth and the rich: For the world is governed by wisdom, not by riches. Therefore wisdom shall always have the pre-eminence, and riches attending on it.   

Verse 13. Consider the work of God: for who can make that strait, which he hath made crooked?  
AS before he propounded, in general, the profit and excellency of wisdom, to arm a man against impatience and all other vanities; so here he beginneth to express the benefit and use thereof more particularly, showing what the practice of wisdom is, and how it is a defence, comfort, and life to a man in this vale of misery.  
First, the practice of wisdom standeth in a right consideration of the works of God, verse 13. The right consideration of the works of God is not to search into the depth of his unsearchable wisdom, but to rest contented in the work of his ordinance. He doth all things after the counsel of his own will. No man is his counsellor, his own counsel must stand. Therefore consider the work of God. All things are ordered by the wisdom of God, and it is thy wisdom, not to coin worlds, and policies, at thy pleasure and will, by violence and turnings of devices; but thou must rest, and rely on God, and let him work his own work, otherwise impatience shall carry thee headlong into sin against God, and against thyself. The reason of this practice is in the next words figured by a communication. For who can make that strait, which he hath made crooked? If thou seest oppression, and wrong▪ and perverting of justice, which may move thee to impatience, anger, revenge, insurrection, etc. oppose not sin against sin, but fear God, and know that God is even now in doing a work of justice on some by these, and afterward will do a work of justice on these. If josiah the best King that ever reigned, will needs go out to fight against Pharaoh, whom the Lord had sent out for an executioner of justice, he shall be slain. The Lord maketh use of crooked things, for his glory, which thou canst never make strait. Walk thou uprightly, and speak thou uprightly, that they may know their crookedness, if so be that God will reveal it to them, and return to thy uprightness, if God give them power to lay it to heart, but let their crookedness be their own, and fall upon their own heads. Rest thou on God, tarry his leisure, all times and works are in his hands. They cannot be hastened, nor slackened by the wit or strength of man.   

Verse 14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.  
SEcondly, the practice of wisdom stands in the right use of the times and seasons, which are in Gods own hands. These seasons are either of prosperity or adversity, of wealth or want, of peace or troubles. In the day of prosperity be joyful, when God giveth thee thy hearts desire for the necessity and comfort of thy body, receive it thankfully, use it joyfully, cheer thine heart therewith, and let others be partakers of thy joy. For to what other purpose hath God sent it? Make not a curse of his blessing, nor his goodness an occasion of sin, either by depriving thyself, or others of the use thereof, or by abusing the same to the hurt of thy body, or mischieving of others. Glorify God in peace and plenty, comfort thyself, glad the heart of thy neighbour, let him praise God in the feeling of his blessings with thee, and not envy thy wicked prosperity. But in the day of adversity consider. Fall not to unprofitable murmuring, grudging, complaining, cursing, etc. It is the work of God whatsoever the means be. For nothing is without him. He useth crooked things to the accomplishment of his will, as well as strait. But the wisdom of God in applying them to unknown ends, and good ends, excuseth not man's malice, and evil intents. Weigh the reason of adversity by wisdom, and then rest on God, as job did, and as David did in Saul's persecutions, in Absalon's rebellions, and Shimeis cursed raylings. job said, The Lord giveth, and the Lord taketh away, and we must receive evil (punishment and chastisements) because we are evil, as well as good of the Lord. The former are our deserts, the later Gods mercy. David said of Shimei, Let him alone, peradventure the Lord hath bidden him curse. So consider that this is the work of God. Therefore fear, blaspheme not, neither fret, nor strive. Thou canst not alter the course of the heavens, nor change the weather, but thou in wisdom appliest all thy worldly businesses to the times, and as the times will give thee leave. Anger, and contention is but vain.  
This patient consideration and contentation is enforced by a reason of the intent and end of God's wisdom herein; God hath also set the one against the other, etc. So hath God tempered the life of man with the intercourse of crosses, and succession of things contrary, exercising judgement, justice, and mercy in his secret counsel, that man might find nothing what to say, or do, to imagine or devose in any state, of himself. For God's work is most wise, secret, and firm, unalterable by man, not to be prevented, nor amended by his erroneous counsels. But the must let the arrogant search of causes pass, and glorify God in adversity as well as in prosperity, as job did: yea, God sendeth prosperity, and adversity, and other contrary accidents to try us, namely, that we may see and know the manifold hidden hypocrisies of our hearts, that by these occasions show forth themselves in imaginations, affections, words, and works, Deut. 8. To conclude, God doth this, that we may know and confess him to be all in all, and ourselves to be but fools, and beasts of ourselves.   

Verse 15. All things have I seen in the days of my vanity: There is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.  
A Confirmation of the former reason by the effects of Gods secret and wonderful providence, seeming quite contrary to reason, and to be intolerable indignities, which he further confirmeth by the testimony of his own experimental knowledge. All things have I seen. There is nothing that can be conceived, and known by the understanding and reason of man, but I have had the observation and experience thereof. For from the prudent observation, and experience of the works of God, have I gathered rules of wisdom, for the instruction and direction of others. He addeth, In the days of my vanity; to signify the fullness of his experience of good and evil▪ of wisdom and folly. He hath seen both in himself, and observed in others the works of God. This briefly of the testimony. The matter or subject of the testimony, are two particular effects of God's providence. The first is, There is a just man that perisheth in his justice; namely, for truth and righteousness sake. So Abel was slain by his brother Cain, because his deeds were righteous, and his own wicked; 1 john 3. 12. Esay saith, Chap. 59 15. He that departeth from evil, maketh himself a prey. Naboth was slain for keeping a good conscience. The Prophets, our Saviour Christ, the Apostles and Martyrs, suffered death for the truth. Many are murdered, spoilt, vexed, railed on by the wicked for righteousness sake, and even the last end of the righteous oft times seemeth to be without honour, as the wicked in hell confess they erroneously judged in time of their iovill life; Wisd. 5. And this is a thing contrary to carnal reason, and hard to be understood; Psal. 73. 16. 17. And therefore are many offended thereat, and take occasion to depart from the way of truth. For they fully know not this point of wisdom, namely, to rely on the providence of God, contrary to humane reason, and that he is most honoured when we trust him on his bare word.  
The second effect is contrary to this. And there is a wicked man, that prolongeth his days in his wickedness. Contrarily again, some there be that neither fear God, nor reverence man, without conscience, without truth in words and deeds, swearers, blasphemers, oppressors, despisers of the good, mockers of grace, covetous, injurious, and yet flourish in prosperity, have the World at will, have children at their desire, build houses, plant vineyards, purchase Lordships, yea, they are honoured of men, and praised for their wisdom; they live in health, and die without sickness; job 21. 13. Lazarus perished in hunger, Dives lived in pleasure. Christ was soon cut down; but Herod lived long, even till he was fourscore years old. If a man judge according to outward appearance, these things argue that there is no providence at all. But it argueth infidelity, and pride enough, when a man will believe nothing without so many reasons and proofs, nor do any thing at God's command, till he see his wages; Mal. 3. 14 Righteous men die, and merciful men are taken away; Esay 57 1. that they might not see nor feel the evils to come on the World, as Lot was taken from among the Sodomites: And wicked men live to their further vengeance and sorrow, as did Herod. The righteous are chastened with death, and the wicked live to increase their damnation; 1 Cor. 11. 32. They are taken away, lest wickedness should alter their understanding, and deceit beguile their mind; Wisd. 4. 10. The wicked live to defile their souls and bodies with all kind of sin, to have all their worldly desires accomplished to ripeness, as did the Canaanites. Let us therefore turns ourselves to the providence of God, and there rest contented. For they that trust in him, shall never be ashamed, nor confounded.   

Verse 16. Be not righteous overmuch, neither make thyself ever wise: why shouldest thou destroy thyself?  
THirdly, the practice of wisdom consisteth, first in avoiding extremities, verse 16. 17. Secondly, in keeping the mean, verse 18. The extremities are excess, or defect. The excess is an error on the right hand, when a man by pride abuseth his wisdom, in stretching it beyond the limits & bounds of humane capacity, either in defining thereby what is just, what unjust, or what is truth, what error. Be not righteous over▪ much. A man cannot be too righteous in respect of obedience to the Commandments▪ yet if he be so much addicted to one or some, as that he despiseth the rest, he bewrayeth hypocrisy and folly, and may well be said to be too just. For a man is not to cull out what he thinketh good, thereby to justify himself, and to condemn others; but as David saith, to have respect to all the commandments, else shall hell limit his obedience, and serve God, or rather seem to serve him according to his own liking; but reservations and exceptions God abhorreth. But a man may make himself too just, when he presumptuously taketh upon him beyond his apprehension, to define what is right, what not, in this confused disorder of the World, and state of frailty, wherein all things are full of difficulty. For no man must presume above his gift, or stretch himself beyond the line either of all men's capacity, or his own. This is but to intrude a man's self into the room of God, and to make himself a Lawgiver, rather than an understander and doer of that which is already given, and so in the end become rather zealous of his own Laws, and fancies, then of Gods; as the Pharisees were, and Papists are, and other heretics have been. Neither make thyself overwise. As thou must not set up▪ a justice, or zeal of thine own, so neither a wisdom, or doctrine of thine own. And this a man doth, when he will search further into the wisdom of God, than he hath revealed in his Word. But sith the most perfect hath hardly attained to the fullness of revealed wisdom, how shall a man pierce into that which is not revealed?  
Surely, he that will needs behold the Sun with open eyes in his glory, shall lose his eyesight, and so shall he lose his wits that will pry too deeply into the secrets of God. If a man will search further than God hath revealed to man, or beyond the measure of his gift, he cannot but fall into heresies, and foolish fancies, which even to common judgement, shall be ridiculous or wicked. Therefore saith Solomon, why shouldst thou be desolate, or destroy thyself? Why shouldest thou provoke God to anger, by proudly prying into him, and not rather honour him by humble obedience, admiring rather his wonderful wisdom in his works, then seeking to comprehend his infiniteness to pride thyself withal, or yet to limit him to thy reason, and seeking for satisfaction in things that cannot be had, rather than to do good works, as many proud barren talkers do now a days. The fool seeketh wisdom, and findeth it not. The jews will be righteous without Christ, they will have a Church of their own making, and a Christ of their own forming: (So will the Brownists and Anabaptists, etc. The greeks will be wiser than Christ, both lieu and Gentile will be wiser and better than God. For whose doctrine was madness, and life sinful, and end shameful, if not Christ's? whose laws and traditions are preferred, enforced, and urged more than Gods? But the one is wicked, the other foolish, both are both, and so are they desolate. For God hath destroyed the justice of the one, or them for their justice and Goodness, and the wisdom of the other. And so shall the Popish celestial, terrestrial Hierarchies, their justice, and devotions, prove wicked madness. If a man interpret these words of righteousness in civil causes, as it is said▪ summum ius summa in●uria, and as Cicero saith, Vivimus in faece Romuli, non in repub: Platonis, and of calumniations of the law, that is but a branch, for the words are to be taken in the general sense of all divine and humane things.   

Verse 17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?  
THe contrary defect is set down in this verse, which is an error on the left hand. As some will be too just, and too wise, so some again will be too wicked and too foolish. Be not wicked overmuch▪ etc. As thou must not arrogate to thyself to define what is just and right at thy pleasure, as though thou hadst all knowledge, and all descerning, and the perfection or highest degrees of all, so neither must thou run out into the other extremities of dissoluteness and wickedness. For, because thou canst not satisfy thy irreligious curiosity on the one side, must thou therefore deny the providence of God on the other side, and despise his ordinance? Because thou canst not comprehend his unrevealed wisdom, wilt thou therefore cast off all knowledge and discerning? Because thou canst not sound the bottom of God's wisdom, and find out the unknown tracked of his paths, neither canst comprehend the reason of this or that, or why thou shouldest do, or not do this or that; wilt thou therefore cast off the royal commandment, and walk in crooked turnings and byways? Wilt thou not understand those duties aright, whereby thou art to testify thy humility, fear, and obedience, because thou canst not go beyond that which is written, or beyond thy line? Wilt thou not read the Scriptures at all, because they are hard to be understood? What must thou needs have the exact understanding of all, or else wilt thou understand none? This is indeed the common folly of Popish Idiots; They dare meddle with any thing, save the Bible: For they believe as the Church believes, but what it believeth they know not, so they believe they know not what, and live they know not how. They are too wicked, too foolish.  
If the Scriptures be hard, then must thou pray more earnestly, and labour more diligently. But the Gospel is hid to them that perish, not to others. Because there is, and all ways hath been so much contention about the points of religion, and the chief articles of the faith; must thou therefore make thyself an Epicure? Must thou cast off all care, and seed thy belly? Because the Primitive Church was pestered with heresies, must the Pope therefore take away all knowledge of God, clasping up the Bible in an unknown tongue? And because Saint Jerome complaineth of the abuse of the common knowledge of the Scripture in the mouths of some prophance vulgars', must all men, even the whole Church therefore, be cast out into utter darkness, must there be neither preaching, catechising, nor praying▪ Must the Book of God be turned into pictures and idols, teachers of lies? Must Pastors and Teachers be turned into idle Monks and Friars, and faith and true obedience the only means to salvation into their regularities? As before the profane made a common prattle of Scripture without reverence, so now must they therefore be devout in lies contrary to Scripture? A fair mends. Because Monks and Friars, the Pope's orders, had too much living, not only Tithes, the Churches due by divine right, but the best Temporal livings, lands and houses; must the Ministers of Christ now be stripped of all, and be plain beggars▪ Yea, destitute of common meat, drink, and lodging? Because they had too much for nothing doing, must we have nothing for sore travel? Because they had more clothes and gowns than needed, must we therefore by extreme need be driven to wear but half gowns? And because they were wolves, devouring the flock, must therefore the flock now be greedy dogs worrying their she pheards? Because nothing was enough for those Drones, shall therefore any thing be enough and good enough for diligent and faithful Labourers? Stulti dum vivant vitia in ventraria currunt. The world is a fool, and a fool runneth ever out into extremities. Too just or too wicked; too wise, or too foolish; too lavish, or too covetous, superstitious, or not religious at all, if not a Papist, then an Atheist. If not bringing gifts-superfluously to the Tabernacle, then taking away all maintenance, as these greedy swine, the civil pompous Epicures do in these present days, wherein every one is skilful to rob the Church without remorse, to maintain greedy Bell, and proud jezabel, to keep the Minister under, that the devil may be aloft and reign, who ●ideth on their backs sumptuously saddled, and lodgeth in their bellies filled with the Church goods, Satan's sweetest bits.  
Why shouldest thou dye before thy time? Why shouldest thou bring God's heavy judgements upon thee for thy dissoluteness and contempt? The works of the Lord are wonderful, and to be sought out of all that fear him, that he may be glorified in them. For neither the dumb creatures, nor the dead praise him here in earth. But he destroyeth them that despise the knowledge of him and his laws. For wherefore hath the Lord given his word, but that we should know it and do it? As David exercised himself in the law day and night, and as the Bareans searched the Scriptures to try Paul's doctrine, for which they were commended of the holy Ghost; so must we also without curiosity search out diligently the secrets of the Lord therein contained. For things written belong to us, and to our children. And the diligent shall attain to the subtlety of knowledge, and to understand the dark sayings of the wise, Prou. 1. 4. 6. But the ungodly that casteth his words behind him shall be reproved. And those mad fools that gave all to the Friar, but snatch all from the Ministers of Christ, and delight in their wants and miseries, shall receive a just reward of their extremities. For what outward token of sound grace, is to be found almost in any of them? and who are they that desire most to creep into these possessions, but Zijms, ●ims, and goats in sheep's clothing, or plain ravening wolves? Who desire that all livings might be impropriate, that we might not have where to put our heads, as our Saviour complaineth.  
The devil is put out at the foredoor for a foul thief, and comes in at the back door like a brave gallant: we were once wild olives, and are hastening to our old mildness again: for our faith whereby we stand, is fruitless, and lies a dying, but the brutal part, the flesh, is even deified, as Satan deified himself in the sight of God and the Angels.   

Verse 18. It is good that thou shouldest take hold of this, yea also from this withdraw not thine hand: for he that feareth God shall come forth of them all.  
THis verse setteth down the practice of wisdom in keeping a mean between vain curiosity, and profane dissoluteness, or contempt. It is good that thou shouldest, &c▪ Hold the mean between these two extremes, turning neither to the right hand nor to the left, as the Lord hath commanded in the Law, but keep an even course, or godly mediocrity. It is good to search into the depth of the word, and works of God without curiosity. For the Lord giveth wisdom to those that seek her as gold and silver, to know justice and judgement, and equity, to understand a Proverb, and the interpretation the words of the wise, and their dark sayings, and a wise man will hear, and increase counsel, and a man of understanding shall attain to wise counsels. Pro. 1. Yea also from this withdraw not thine hand. His meaning is, not that we should make a mixture of righteousness and wickedness, of wisdom and folly, which are things contrary, and have no communion at all one with another. For what fellowship hath light with darkness, and Christ with Belial? There be many Atheistical belly-gods in these days that will be compounding, and devizing mediums, according to their own fantasies, and devizing such religions as may stand with their own lusts, they will gather the dew of sweetest flowers with the Bee, and suck Pitch and Tar; and Horse-dung with the Wasp and Hornet▪ and dunghill-Flye, and make a loathsome potion of Gall and Honey. They will neither be too pure, not too popish, neither too good, nor too roguish, but they will savour of both, like Laban and Esau, because God may abhor●e the religious Atheist, and spew the honest Epicure out of his mouth. For such dregs are not for his service.  
Blessed are the pure in spirit, notwithstanding their imperfections and infirmities, but cursed are they that halt between two religions, serving their lusts of both. But the meaning of the holy Ghost is, that we should acknowledge our own imperfections and weakness, both in regard of exact righteousness, and discerning of perfect justice in the intricate and difficult matters of the world, and of the depth of God's secrets, and to teach us modesty. We cannot be too just, nor too wise, so long as we contain ourselves within the compass of the written word, and withal go not beyond our line, that is, presume not above the gift that God hath given us; Neither yet too wicked, nor too foolish, so long as we do but see and acknowledge our weakness in knowledge, and defectiveness in discerning of justice and judgement, and disability to attain to the fullness of every gift, and therefore rest ourselves contented with that which we can attain to, trusting in God's mercy for the rest (not envying our betters, and of pride, striving to make all alike) as the Lord saith to Paul, My grace is sufficient for thee. 2. Cor. 12 9 It was wickedness and folly therefore in him that had but one talon, to go bury it in the ground, and to sit idle: But as it is an ordinary thing for a rich man to be covetous, and to seek to be too rich, so it is for the mean or poor to be careless, and prodigally to waste that little which he hath.  
For he that seareth God, etc. A reason of the former speech, because he that hath the fear of God planted in his heart, shall avoid both curiosity and dissolute ignorance: He that dreadeth the Majesty of God will not arrogantly and presumptuously pry too far into his secrets, nor limit his providence by his short and shallow capacity, nor yet contrarily depart away from the knowledge of him in his word, and works, but exercise himself in both, as David did, and all the godly have done.   

Verse 19 Wisdom strengtheneth the wise, more than ten mighty men which are in the City.  
AN hortatory conclusion of the premises. Therefore follow wisdom, depart not from her directions and counsels. This exhortation is included in the reason or confirmation thereof: For wisdom hath more strength, than ten men of power and might in a City, for the defence thereof. Prudence excelleth puissance, and counsel valour. A weak man that hath light, is better than a giant that is blind, and a man overcommeth the Lion, and the Elephant, and taketh the whale. For there is a time when the strong is weak, and the weak strong, and wisdom findeth it out. Great buildings are raised by skill, or wisdom of that kind, not by plain strength. The ship also is guided by wisdom, and by wisdom of that kind are the winds and floods, made serviceable. Hester by wisdom delivered the Church of God from their oppressors, and brought Haman to the gallows that he had prepared for Mordecai. By the wisdom of judeth was Bethulia delivered, and the devouring host of Olofernes dispersed, and cropped up with the sword. And by wisdom, Leonidas king of the Spartans with six hundred men dispersed five hundreth thousand of Xerxes' host. So that the strength of his ten hundred thousands were broken by six hundred men, and Greece delivered. Iusti●. lib. 2.   

Verse 20. For there is not a just man upon earth, that doth good, and sinneth not.  
FOurthly, the practice of wisdom standeth in a right consideration of the condition of man since the fall. For there is not, etc. The true and full understanding of this principle giveth great direction to the wise, both for the bridling of impatience, anger, revenge, etc. and also for even and moderate carriage of himself among all sorts of men, and in every matter. First, this is to be laid down as an infallible ground, that no man is perfectly good, nor yet can attain to perfect goodness in this vain life. Therefore is every man full of imperfection and wants, whereupon cometh such disorder, crossness, and difficulty of every matter. Every man then being frail and sinful, doth often more or less depart from this duty, partly of ignorance, partly of temptation, and who is he that offendeth not in his tongue? There be many obstacles to let evil deeds, and remorse of conscience settleth the heart before they be acted, besides manifold occurrences: but the tongue is near to the heart, and as it were the sound of the heart, which is conveyed by the air of the breath, and qualified by the imagination of the mind, which followeth either the suggestions of Satan, or the cursed humours in evil. I say cursed, because the body is a mass of sin and death, by the curse; Gen. 3. 17. Well, seeing that regeneration is but here begun, and not perfected, and that all men, partly of temptation, partly of infirmities are subject to many falls in deeds, and words especially, there shall, and must be occasions of anger, discontent, revenge, etc.   

Verse 21. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee.  
A Consequent or conclusion of wisdom, deducted necessarily from the former ground. If all men be subject to offend often by deed and word, then must thou not give thine heart and memory to all the words that are spoken. Let not all cross speeches, angry, and idle words, settle in thine heart, and memory: But let them pass away as other vain sounds do. For he that will examine every word that men speak, sometimes of heat, sometimes unadvisedly, etc. shall never be charitable, but always contentious, never quiet, but always grieved, and such seeds being received into the heart, will bring forth no good fruit, but corrupt the good seeds of grace, and make the ground barren. Evil words are the seeds of many evil works: Let the seeds die, and much evil shall be avoided. When angry words are past, let evil thoughts pass away with them, and make them an occasion of firmer friendship, reconciliation and charity, which was a cause of enmity. But let not the evil spirit bring in these thoughts again, at least give them no entertainment, lest the last error be worse than the first. Lest thou hear thy servant curse thee, Asher Lo tishmagn; id est, when as, because thou shalt not, or oughtest not to hear thy servant speaking evil, or reproving thee. But in charity forbear to examine his words and deeds too strictly: And then is this conclusion or precept enforced by an argument of the Greater denied, to deny the Less, n these words. If thou oughtest not always to hear with grief thy servant reproving thee, or his angry complaints, then much less oughtest thou to regard the angry speeches or contumelies of others, etc. If in wisdom thou must turn away thine ear, and wink at many both words and deeds of thy servant, who is maintained of thy Table and purse, and oweth duty and reverence to thee, then mayest thou much more passe-by the reproaches and petty, abuses of others, that live aequali iure with thee, that are free, as we, say, under God and the King. To conclude, if a man in charity must bear with the infirmities of his servant, and those that are obliged to him by any bond or duty, then must he much more be of charitable behaviour towards all men, by suppressing anger, impatience, revenge, etc.   

Verse 22. For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others.  
A Confirmation of the former instruction concerning the bridling of anger, revenge, etc. by the testimony of a man's own conscience, convincing him by the Law of nature, which teacheth every man to do to other men as he would be done to. As thou wouldst have them to bear with thine infirmities, so bear thou with theirs, and make another man's case and state thine own. For oftentimes also thine own heart knoweth, etc. Examine thine own conscience, call thyself to account, and thou shalt find that thou hast often despised, and reproached others. Therefore hear, and bear with patience that other while, which thou hast imposed on others, and having a feeling of this frailty, and many more in thyself, be readier to pardon then to revenge wrongs in words or deeds, And compare not thy common infirmities with other men's personal sins, nor yet contrarily, that thou mayest be an indifferent judge between thyself and others. By personal sin, is meant that special sin, which every particular person for his part is most addicted unto. And by special, is meant a greater degree of this or that sin, in this or that particular man; otherwise all sin is in all men, but it is of a several, of a differing conditure in several men. If thou be'st naturally more patient, and another choleric, justify not thyself, nor yet condemn him by this comparison. For thou shalt find some virtue in him to match thy patience, and some vice in thee to match his choler. But if his anger be sanctified, or but his infirmity, and thy patience natural or civil, he is a man, and thou art yet but a beast, yet in the flesh, and among the fleshly, thou hast thy commendation, and that is thy portion, thy reward; Matthew 6. Weigh these things by wisdom, and thy heart shall be armed against manifold vanities, to live in rest, quiet, and comfort, in some good measure, in this miserable life, as these rules have prescribed.   

Verse 23. All this have I proved by wisdom: I said, I will be wise, but it was far from me.  
FRom this verse to the end he declareth the difficulty of wisdom, to show that curiosity is vain on the one side, and that diligence to attain to some good measure of wisdom, is requisite on the other side, and by consequence the error of man appeareth in the one, and imperfection in the other, and vanity in both. Now the object of wisdom is either good or evil, things reasonable or agreeable to good reason, or things wicked, which are either with reason and subtlety, or mere madness.  
The difficulty of the former he declareth by his own experience in this verse. All these things have I tried by wisdom, that is to say, that which I have said concerning the extremities and mediocrity for the establishing of the heart in patience and comfort, I have seen and tried by the direction of wisdom. Neither yet is a man moderate and wise enough, because he is able to bridle impatience, but he must diligently bethink himself as well of that which is to come, as of that which is passed or present, whereupon the happy issue or event of things present do depend. For the experience of things past, and conjecture of that which is to come, or may happen, is the ground or direction of that which is to be done for the present, that the same may be to right and good purpose. For it is not enough that a thing be good in his kind, but rightly applied, and used to good purpose. And herein hath wisdom her chiefest stroke. Therefore I having obtained knowledge, and the practice of knowledge, even wisdom, thought to attain to the depth thereof, and said within myself. I will be wise, but it was far from me. But how much I thought myself more merely to have attained to wisdom, by so much the more was I further off. For where is wisdom to be found? Where is the place of understanding? job 28. 12. Wisdom is a protection against all evils to come, wisdom directeth in judgement and equity, wisdom guideth in the right way, and guardeth from the incursions of Satan and the wicked, the wicked subtle, and the wicked mad or sensual, both foolish, both beastly, and enemies to godly wisdom.   

Verse 24. That which is far off and exceeding deep, who can find it out.  
A Reason of the difficulty of good wisdom, or of wisdom exercised in that which is good. That which is far off, or removed far away and out of sight (an allegorical speech) worn out or dispersed away by succession of times, which do alter and eat up all things, who can find out? For of innumerable things passed, there is no knowledge at all, and of a few memorable things there is some general conceit; but the condition, or conditure, or circumstantial existence of the times, and things past, is vanished, and that which was most common, is now become most difficult. And the learned is perplexed in searching out that which was once most trivial. It is a difficult thing to calculate the whole figure or countenance of the heavens, in any one day of the month, six hundred years ago, etc. But it is more difficult to know the whole condition or state of that generation then living, though we may gather much by those that wrote in those days. The Papists for want of this wisdom are become sophistical sots in the interpretation of the Fathers, and Scripture. If this calculation were granted to us, as it was to Moses, and very much to Solomon, all the Scriptures and all Laws should be most plain and most easy to be understood of him, whom the god of this World hath not blinded. And exceeding deep, who can find it? If things passed be difficult, as the arrow or bird in the air vanishing out of sight more and more, insomuch that a man can only say; Yonder is a Bird, but what kind, what colour, and many more individual differences, he cannot tell, but guess by conjecture as well as he can; then are things to come much more difficult, being buried as it were in a dark dungeon, or pit, into which the eye can dive but very little. But all the deliberation of the wise proceedeth from the comparing of things past and to come, without which, a thing in itself good, shall not have like effect, yea, it shall have a contrary effect, and event. The word of God's providence is firm and sure, and it is before us, but it is seen of them to whom God revealeth it more or less. Man is not able to conceive what is good for him, or right, it is the gift of God. But in his last end upon review of all things past, he shall see his manifold errors, vanities, madnesses on the one side, and of God's wisdom, goodness, justice, and mercy on the other side, if that judicious, and gracious review be given him. For many live in darkness, and die in darkness, without observation of God's works, like beasts. This of the difficulty of wisdom, in respect of the object of good, which is of God.   

Verse 25. I applied mine heart to know and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness.  
HEre he beginneth to declare the difficulty of wisdom in finding out, and comprehending the depravation, malice, and corruption of man's nature, which is infinite, for as he gave his heart to know, to trace out, or see into, and to find out wisdom, and the reason of things by the discourse of wisdom: so also he laboured as diligently to know the wickedness of folly, or depraved wisdom of the ungodly, that feared not God, and the fortuous perverseness of reasonless mad ones that are carried like beasts after their lusts, their natural light of understanding and reason being extinguished.   

Verse 26. And I find more bitter than death, the woman whose heart is snares and nets, and her hands as bands: Who so pleaseth God shall escape from her, but the sinner shall be taken by her.  
AN explication of the infiniteness of this wickedness and folly, by an example of special observation of one kind of folly, to wit, of the harlot. And I find: The harlots devilish subtleties he illustrateth, First, by a comparison of the Less to the Greater, more bitter than death. Death is terrible, and the pains of death are grievous. Yea, all creatures abhor death as an enemy to nature, and a most grievous evil, because it is a devourer, and a destroyer. But this is a small thing in comparison of the sorrows, calamities and miserable destruction that the flickering harlot bringeth a man unto. For she is Vorago, the death and destruction both of body and soul, goods, and good name. So that she grindeth a man and his estate all to powder. Secondly, her subtle devices are compared to snares & nets. As the fowler and fisher are skilful to catch fowls & fishes by their snares and nets, which otherwise are out of man's power and reach: so the harlot by her wily devices insnareth the wise by inflaming lust in them, which blindeth their understandings, & bringeth their souls in the end into the bondage of the body, the Harlot, and the Devil How she maketh and setteth her snares, and nets, Solomon depainteth out by an hypotyposis, or lively description, Pro. 7. 10. to the end. Her bats or songs are pleasant, witty, and sugared words. Pro. 5. 3. The lips of a strange woman drop as an home comb, and her mouth is smother than oil. She is subtle both by words and gestures, to kindle lust, to enamour and ravish the simple with the love of her, she maketh herself a beautiful and precious jewelin his eyes, she transformeth herself to delude the senses, & like a juggler draweth the imagination after her shows to make him phantasticate on her as an angel, whereupon she seemeth to be an angel in his deluded eyes, when she is indeed but an Empusa, Lamia, Strix, a beastly whore, to be put to grind in the house of correction, acommon pocky jade.  
And her hands are as bands. After that she hath once entangled their affections, she than bindeth them as prisoners are bound, as Delilah did Samson, and leadeth them to hell. She in effect saith, as Delilah did. The Philistims be upon thee Samson, death and destruction be upon thee my sweet heart, Prou. 7. 27. Her house is the way to hell, going down to the chambers of death. She kisseth, she embraceth the fool in her arms, she joineth hand in hand, she dallieth, she mingleth now and then a discord with her lascivious concord's to whet the affections, but her arms are ropes wherewith the gentle loving beast is bound for the slaughter, and the feet of the spider inwrapping the bee or fly in her cobwebs. Yet are these simple ones strongest, and the wisest also in their own conceits, and so are they led as an Ox to the slaughter, and as a fool to the stocks, Prou. 7. 22. This of the illustration.  
Who so pleaseth God shall escape from her. Here he amplifieth her devilish subtleties, by the power and force thereof in the persons tempted. First, negatively only he that feareth God, as did joseph, shall escape from her; or he that is good before God in his election, being taken by her shall escape from her though he be, through humane frailty, for a time deluded by her. For the elect may fall, but neither wholly, nor finally. The seed of grace shall be of force in the end to overpower her force. Secondly, affirmatively, but the sinner shall be taken by her. He whom God hath forsaken shall be surely taken by her, he shall never be able to overcome the strength of her temptations, but give place to his fleshly lusts, provoked and inflamed by her. For she is the rod of God's indignation upon the sinner, and her house is the wide gate and broad way that leadeth to hell.   

Verse 27.  
Behold, this have I found (saith the Preaecher) counting one by one to find out the account.   

Verse 28. Which yet my soul seeketh, but I find not: one man among a thousand have I found, but a woman among all those have I not found.  
A Confirmation of the infiniteness of the harlots wicked subtleties, and the fool's madness, by the impossibility of finding it out. Behold. A note of a wonder, of attention, and serious consideration, of vehement asseveration, and of sensible proof. For a man will believe what he seeth, or else nothing, behold, consider, think well of it, see in your own experience if it be not true. This have I found counting one by one to find out the account; That is to say, weighing one thing after another, or diligently searching out, by discourse and observation, all the subtleties and devices of the harlot, and the mischiefs that ensue thereof. Which yet my soul seeketh. I still desire to find out her turning of devices, her innumerable plots and fetches, her blinding, her variable trans-forming of herself, to work upon the affections, as the Musician turneth his instrument to what tune he pleaseth. But I find not: That is, there is none end of her wickedness. She is thespawne and fountain of all manner of evils: For every word and gesture is a world of deceits. Her apparel, and every part theseof, her motion, countenances, looks, glances, frowns, flickerings, are innumerable. She fills the mind full of fancies, & configurateth them as she list, like a devil. She stirreth up the flesh into rebellion against the spirit, like a devil. Omnia spirant deloes. Her fingers are snakes, her words drops of poison, she weepeth with the crocodile lovingly and compassionately, her eyes stream out the venom of the cokatrice, she hath Hyaenaes' voice, and devoureth as Leviathan. For she bringeth the fool into a paradise of pleasure; but his out-gate at the last is the stocks, pocks, gallows, hell. Saith the Preacher. A confirmation of the truth of this discourse and observation, concerning the infinite wickedness of these subtle fools & made fools, by the testimony of the person searching, discoursing, observing: The Preacher, a man of age and experience, and exercised all his life in the studies of wisdom, and knowledge of all things good and evil.  
One man of a thousand have I found. q. d. there is a possibility to find out the subtle devices and turnings of men that are wise and wilful in evil, though they give themselves over to delude, & ensnare. For there is some curb of reason, some small remorse, whereby their ways are something more plain, they all deviate not altogether from the principles of humanity into diabolical falsehood, cruelty, and shamelessness, and so some few of them may be found out and comprehended. But a woman among all those have I not found: there is not one of these witty wicked harlots can be found out, i. their infinite ways and devilish devices to deceive, circumvent, ensnare, yea, and to spoil by subtlety and cruelty, is not to be comprehended by the reason of man, because the wicked woman is reasonless, remorseless, senseless, dead in sin, her proceedings, and sudden enterprises are unnatural, and void of all reason; her spirit is buried and extinguished in her lusts, and so hath Satan more power over her, and more powerfully worketh by her. Therefore her strange devices, deceits, pleasing allurements, yea, and her cruelties also are like the devils. Though Ahab had sold himself to commit wickedness, and was even sick of his covetous desire, yet such a wicked and sudden plot, whereby to obtain his desire, never entered into his mind, or if into his mind, yet not into his heart, to act it, without further provocation, as that of jezabels in murdering innocent Naboth.   

Verse 29. Lo, this only have I found, that God hath made man upright: but they have sought out many inventions.  
A General conclusion of the difficulty of wisdom, concerning foolishness and madness, and of the infiniteness thereof, illustrated by the contrary, namely the state and condition of man in his creation. God made man upright in his understanding, reason, will, affections, but they have sought out many inventions, that is to say, the whole nature of man being corrupted, evil cogitations, studies, and devices proceed from him, partly through ignorance of God and his truth, partly of hardness of heart, yea, his unity with God being dissolved, he is become a beast, his spirit being cast down into utter darkness, even the sediment of concupiscence, or the cursed flesh. For all that is in this world, is the lust of the flesh, the lust of the eyes, and the pride of life. There is nothing but lust. Therefore there is no truth but lies, and deceits in man, and they are partly brutish or fleshly, and partly devilish. For he is the Lord of the flesh.    

CHAPTER VIII.  

Verse 1. Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.  
SOtomon in the former Chapter, having treated of wisdom, the practice of wisdom, and difficulty thereof, the scope whereof was that we should rest contented with these things that God for the present offereth us, and also abstain from all wearisome and curious searching into the works of God, and evil works of men, wherein God hath a ruling, and ordering hand; he I say taking occasion by this last instruction or remedy of wisdom, proceedeth on forward to demonstrate the vanity of worldly things, by the instable and uncertain administration thereof, which is twofold; the one of man in this Chapter, to the end of verse 13. the o●h●r of God, from the verse 14. to the end of Chapter 9 To which the former is subordinate, and both of them so variable and confused to man's reason, as that no certainty thereof can be defined by any man, but things are swayed no man 
V. Example of vanities observed in outward things, but the remedies of those vanities are still 〈…〉 at.  can tell how, nor whether they ●end. And this is the fist example of vanities observed in outward things: For here he speaketh of things according to their outward appearance to humane reason.  
Of this Chapter there be two parts. The first containeth the duty of men in ciu●●state, to the end of verse 8. wherein the awful state itself the weth vanity, being caused through the corruption of man's crooked disposition; and much more doth the transgression of his duty herein, bring forth vanity and misery. The second part toucheth the tyrannical abuse of government, from the verse 8. to the end of the 13. verse. But this he doth by way of instruction, as in the former Chapter, showing here also what the practice of wisdom is in civil state, to arm a man still farther with this remedy against the miseries and evils that in this regard also may befall him, that so he may obtain some measurable joy, contentation, and comfort in this life.  
This first verse is an Eulogy, praise or commendation of wisdom, and that by the excellence of wisdom, and the effects thereof, The excellence is set forth by a comparison of equals denied, figured by a communication, and that again by an exclamation, or Epiphonema, more significantly or emphatically to express the worthiness of wisdom Who is as the wise? What man of any estate, degree or quality may be compared to a man of wisdom? None, Who knoweth the interpretation of a thing? An explication of his excellence, illustrated, and figured in like manner: Who hath understanding, judgement & discerning of things, persons, places, times and seasons, as hath been already said, & is now to be further declared, who hath these, I say, but the wise? Who knoweth what to speak, and when to speak? Who knoweth when, and how to begin a business, to proceed, to surcease, to handle a business, to tarry for occasion, to take opportunity, but the wise?  
Moreover wisdom is set forth by the effects. A man's wisdom maketh his face to shine, and the strength of his countenance shall be changed. These words have relation to the former Chapter, verse 2. 3. 4 5. 6. That is to say, whereas I said before that a man was armed against the vanities of this life, by mourning, anger, sorrow, sadness of heart, countenance, behaviour, etc. and that was a point of wisdom; so now contrarily in another case or respect, the same wisdom maketh the countenance of the wise lightsome, amiable, serene, that no token of indignation, grief, anger, displeasure, may appear therein, but the frowning severity, and sadness thereof is changed into the contrary. The understanding of this point of wisdom appeareth by that which followeth after.   

Verse 2. I counsel thee to keep the king's commandment, and that in regard of the oath of God.  
THe principal proposition of a man's duty towards the higher powers, wherein the practice of wisdom consisteth. The words are an admonition or counsel. I counsel thee to observe the king's mouth, or word, or to keep his commandments, according to the intent thereof, as it cometh from his mouth, and is maintained by his power, and that not so much for fear of his power, and punishment, as for the oath sake, in faithfulness and conscience, whereby thou art bound to God, and to him under God. In old times some of the kings of juda caused the people to swear that they would serve the Lord, and cleave to him, and renounce idolatry. This loyal obedience is subordinate to our obedience to God, and is our obedience to God, forasmuch as rulers and governors are ordained of God, to which therefore we must submit ourselves under him, and to him in them, and to their laws being agreeable to his laws, and grounded on his laws. For the laws of God are general for all nations, and generations of the world, and respect the conformity of man's nature thereunto, and therefore continue the same for ever; but the laws of Princes are alterable, and changeable, at their discretion, according to the condition of times and people, but yet by the direction of the laws of God. This is godly wisdom, godly policy. For the main intendment, spirit, and life of man's law, is the preservation and keeping of God's law, that those that have not an inward conscience and fear, yea, love wrought within them by the preaching of the word, or light of natural principles before the word cometh, that those may have an outward conscience, to which they shall be enforced by the power of the magistrate, to make brutish men civil, and civil men religious, if God give grace, and religious men to continue religious.  
And therefore as Saint Paul termeth the Gospel of Christ, his Gospel, which according to his wisdom and discretion, he propounded, used, and applied to the best, for the planting and further building up of the Church; so is God's Law the King's Law, and his word the King's word, as he taketh it into his custody to impose it, and to enforce the obedience thereof under God upon all men, and to punish under God the breakers thereof. Est enim medicus reipub. Therefore must we cheerfully, readily, willingly, faithfully obey the same, as if we had received it immediately from the mouth of God.   

Verse 3. Be not hasty to go out of his sight, stand not in an evil thing, for he doth whatsoever pleaseth him.  
AN explication or illustration of the former general instruction, by the contrary practice of folly, here forbidden. Be not hasty to go out of his sight. If any thing displease thee, because thou thinkest it not to be agreeable to justice, and right, or some way inconvenient, or some damage thereof to ensue to thyself, etc. take heed of pride, and choler, let it not appear in thy words, countenance, or gesture, which are appearances of a rebellious disposition, yea, seeds of future rebellion; when occasions, and further provocations shall come thereunto, show no token of displeasure at all, but in wisdom humble and submit thyself, and speak as by good and lawful leave thou art permitted, that it may plainly appear, that thy heart is for the King's honour, and safety. Therefore do not unadvisedly, or in discontent depart out of his presence, nor in such sense or appearance refrain from his presence, lest the disposition of thy heart be suspected to be rather from him, then towards him. For that is the seed, or beginning of a disease, which doubtless shall be purged, or with disgrace kerbed, or at lest he shall always have a jealous eye over thee, and how doubtful things may be interpreted in that case, consider. For great evils may come upon thee causeless▪ but yet unknown; for he that is in an ill name, is half hanged. Howsoever, thou hast given advantage to thine enemies, and laid a way open for them to come between him and thee.  
To conclude, boast not thyself before the King, neither arrogate any thing to thyself, be not too wise before him, as though thou wert an instructor or teacher, or hadst a reach beyond him; but let thy wisdom and counsel be so covertly ingested, as that rather it may appear to him to be his own, thy words being as it were an occasion to bring it to his mind, so shall he conceive and utter, and do that which thou wouldst have him, without any impeachment of his honour at all, seeing that that which was thine, is made his own, and so is his own counsel and will, not thine. Put not thyself forth before the King; Prou. 25. 6. Lest thou carry the show of a corrival, or part stake, but be modest, and humble. And herein joab did wisely, when he sent to David to come and take Rabbah himself, lest the victory should be imputed to him, but Saul undeservedly envied David, for the songs that the women sang of his victory of Goliath. Stand not in an evil thing. Stand not in a thing proudly, though thou be'st in the right, as it seemeth to thee, neither stand in an evil without pride. For pride marreth a good substance, and evil marreth a good circumstance. If thou stand in an evil thing of error, it shall bring present disgrace, and if it be of pride, it shall bring present destruction. In this case therefore ask counsel of wisdom, and she shall give thee true direction to come out of both, to avoid both. It is discredit enough to err before a great man, to stand in an error is disgrace, for it betokeneth folly, but to stand in it in pride, is stubbornness and madness. For he doth whatsoever pleaseth him. A reason to enforce the former admonitions. It is in vain, and a point of greatest folly to contend with him that hath power in his own hands, yea, who only hath power, which cannot be opposed without just punishment. For contention controlleth and rebuketh, and then is power no power, and the heart that prepareth itself to resistance, intrudeth itself into his room, who hath sole command under God: an evil matter indeed may be resisted, but neither the person, nor place. Well, concerning the cause, there is great wisdom to be used, be not thou for thy part too just, nor too wise, as was said before, lest thy cause be construed to be but a pretence, and the beginning of a disease in the Commonwealth. For the King is the Commonwealth's Physician. By King, we may understand every man in authority, by going out of his sight, to depart from duty and obedience. It is an Hebrew phrase. jonah 1. & 3.   

Verse 4. Where the word of a King is, there is power: And who may say unto him, what dost thou.  
A Prossyllogisme or confirmation of the former reason, Where the word, etc. The commandment of a King is with power to have it done. He may do very much, be it right or wrong, by the weight of his power, and who may say unto him, what dost thou? What subject can oppose himself to power, to control, or expostulate there with? Seeing that he sustaineth the person of the whole Commonwealth under God, how can one or a few branches contend against the whole tree, or against the root, or body thereof? The strength and power of all is put into his hands. What then is a private man, or a private cause, be what it will? A common and dangerous grief indeed is equivalent, and easily persuadeth a Prince, but it is enough for a private man to have displeased, for who shall stand in for him?   

Verse 5. Who so keepeth the Commandment, shall seel none evil thing: and a wise man's heart discerneth both time and judgement.  
A Reason enforcing the practice of the instruction, verse 2. He that keepeth the commandment, etc. He that showeth himself modest, and obsequious to these, whom in duty he ought to obey, shall be free from many dangers, troubles, and encumbrances, and prevent such calamities, as may not only for the present, but afterwards upon displeasure arise. Howsoever a great man will contend for his honour: And he that resisteth, shall make himself a prey to every man. But he that is dutiful and loving, shall avoid all. And a wise man's heart discerneth both time and judgement. The wise in heart knoweth what is lawful, what unlawful, and how far. He discerneth when to obey, when to dissemble, how to obey, how far, and when to be ignorant, when to withdraw himself, in what sort, in what measure. The wise hath discerning of the providence of God, to which he giveth place, and therefore in all things he trieth what is the good pleasure of God. These words I take to imply an answer to an objection, thus. A man sometimes for being too ready, obsequious, and hasty in obeying the commandment of a Prince, may procure to himself and others great evils, as Doeg did. For Princes have their errors, and are tempted to evil as well as other men; and oft times a small error at the first occasioneth great evils, and who is he that saith or doth not sometimes that, whereof he repenteth him not? Therefore may too quick obedience displease afterwards, as well as present slackness. Again, a Prince is not himself, but all his subjects inclusively, even the whole body or state of the Kingdom: So that in a King there is not only an union of body and spirit, as in all men, but also of his person, and the politic body or state. Now if in commanding he swerve from this union, here is the difficulty of wisdom.  
Answer. All this is true. But the wise man in obeying observeth time and judgement, and so in slackness also. Opportunity calleth him forth, judgement biddeth him speak, and hold his peace. Doeg was destitute of understanding, both in his words and deeds; 1 Sam. 22. 9▪ 10. But the King's Sergeants showed wisdom, verse 17. joab answered wisely, 1 Chro. 21. 3. but too harshly; 2 Sam. 19 5. 6.   

Verse 6. Because to every purpose there is a time, and judgement: therefore the misery of man is great upon him.  
AN explication of the answereshewing a reason, why that a wise man observing time and judgement, shall feel none evil, at least so far forth as by man's wisdom can be avoided. Because to every purpose, etc. All things are in the hands of God, and the hearts of Kings also, and his purpose in the least thing is unchangeable. So that for every thing there is a time prefined of God, together with a most wise, and right means and manner, whereupon every event necessarily dependeth. Now he that observeth this work of God, shall avoid all evils. A thing in his kind good, may by evil usage be made naught; and a good deed must be ordered by time and judgement. If time be prevented, it shall be frustrate, yet afterwards, though otherwise effected. For God doth all in time and season, and will have them clothed with his own circumstances also; but the vain imaginations of man are innumerable, and he is given to take too much upon him, as though all things were in his hand. But God will make him know that he is but vain man. Therefore is the misery of man great upon him. A consequence or collection of the manifold and great miseries of man, applied to the disobedient, and overwise: Because there is a due time, and right means, and manner in the providence of God, for every thing to his own glory, which is the ground and guide of good wisdom; therefore is there so much vanity in all counsels, words, and works, and the endless troubles and miseries of presumptuous man are occasioned from hence.   

Verse 7. For he knoweth not that which shall be: for who can tell him, when it shall be?  
A Reason why that the vanity and misery of man should be increased by the most wise and good providence of God. For he knoweth not what shall be. The good wisdom of God is not the cause of vanities in politic state, but an occasion, and man's ignorance and malice is the cause. For being deprived of wisdom and justice through his own malice, his imaginations are all foolish and vain, and his folly is upon him. The deliberation of the wise standeth in comparing things past and to come, but the one is far off, and the other is deep, as was said in the former chapter. But foolish men, impatient, and overwise, are altogether ignorant of that which shall be, neither do they regard whether it shall be, or no, in the providence of God, but they have a providence of their own, a false, coined, or apish world, to which by their subtlety and violence they think to cause all things to incline, and to make God's providence and wisdom to stoop down to theirs, persuading themselves that that shall be which they have purposed, and closely plotted, and devised the means, and manner how it shall be effected. Here is vanity and misery enough. If a man stand in opposition for a good thing, he cannot tell whether that good thing shall be or no. For there are many things good in our understanding, which are not so in the wise providence of God. But as it is good, so must it be well, and it cannot be well, but in God's appointed time, with all circumstances fitting. Who can tell when it shall be? Although this good to be effected, or evil to be reform, is to be taken in hand because it shall be done in the common judgement and desire of men, yet who can tell a man when it shall be done, and how it shall be done? If a King himself would do a thing, he must depend on God's providence, and tarry till the appointed season. For God is the chief Pilate of the ship, and the Watchman of the city. And if a thing shall be done by him, yet the time and manner is uncertain. He must not strive against God, neither must thou being a particular branch, of particular capacity, strive against the root that beareth thee and all the branches, whose general good, first, and consequently particulars in their kinds, it respecteth, as thou dost thine own. Well, seeing that a man either knoweth not what shall be, or else knoweth not how and when it shall be, his contention entangleth himself in great errors, troubles, and dangers, and his disobedience, and contention shall be punished, he shall not escape: He must depend upon the providence of God, and opportunity offered of God, and not stand in an evil thing, nor evilly in a good thing before the higher power.   

Verse 8. There is no man that hath power over the spirit to receive the spirit, neither hath he power in the day of death: and there is no discharge in that war, neither shall wickedness deliver those that are given to it.  
AN exposition of the miseries that the foolish and rebellious run into. There is no man hath power over the spirit to preserve the spirit, etc. Although that the man of strength and subtlety verily thinketh through his power, wealth, and subtle plots to effect his wicked designs, and to escape punishment, yet is this but foolishness and imprudence, caused of haughtiness of stomach. For his life is not in his own hands, neither hath he power to live, or free himself from death by any means or device, when the king requireth it as a just reward of his wickedness.  
There is no discharge in that war. There is no casting of weapons then to overpower the king's power, which is to alter and change the state of a kingdom, a great work of God's providence. For when the king in justice exacteth his life, the whole burden of the kingdom presseth him to death. But if there be injustice, or rigorous extremity in the matter, who shall stand up in defence for him against the king? Who shall take up arms with him?  
Neither shall wickedness deliver those that are given to it. It is the custom of the wicked to seek to avoid imminent dangers by evil means, as Caiaphas and Pilate did, but he that feareth the frost, the snow shall fall upon him: Many think to avoid poverty with theft, usury, covetousness, but all in vain. Neither shall violent nor crafty courses prevail or help a man. It is impossible to break off the whole politic body in him. If the king will be avenged of him that hath offended, who shall stand on his part to deliver him? For who shall expostulate or examine the cause? Who shall bring the King into judgement? If the case be all men's, and every man's, there is indeed an equivalence in the matter, for the whole body matcheth the head, and the head is not for itself but for the body. Surely it is an hard case, that the head should make all the body sick. For the disunion of the head and the body is lamentable. When the body of Israel took a new head to it, namely a king, God was displeased. God appointed them judges, but they had rather imitate the nations, then stand to God's ordinance. Again, afterward, when it took another head to it, jeroboam the son of Nebat, what was it the better? That was not the salve for their sore. It is one thing to change a state, or an head, and another thing to purge out a corruption, or in time to wear it out. Wickedness can never deliver those that are given to it. Surely if one man, than all men in one body must abide the trial, and the rod of correction. For if they will needs avoid the scourge of God one way, they shall bring a scourge upon themselves more grievous to be borne another way. Not the Senate of Rome, but the whole world executed Nero: For he was an enemy of mankind, and defacer of the image of God, a resolute dissolute tyrant. He was no governor, but a destroyer, and put himself out of office, and left the body of his dominions destitute, and for his part exposed it to dissolution. So did not Saul, nor Rehoboam, nor Manasses, nor Amon, etc. Wickedness is not to be reform by wickedness in the ordinance of God, but evil is to be overcome with goodness saith the Apostle. This of the duties or practise of wisdom in civil state, whereby to avoid, at least to mitigate the vanities, troubles, and vexations of this miserable life. Whereupon we may gather by necessary consequence what vanities or miseries a man is subject to in a politic state. And for a man to live out of such an estate is misery itself: For men should be, as in old times dispersed people have been, more vile than beasts, and better is the worst commonwealth than none, and the worst peace than the best war. All which things argue the necessity of vanity: And the practice of wisdom, is to mitigate the same, by reducing mankind to the best of miserable estates, according to the providence and ordinance of God, and to abide an inconvenience to avoid a mischief. So it is in the body, and so it is in the Commonwealth.   

Verse 9 All this have I seen, and applied my heart to every work that is done under the Sun: There is a time wherein one man ruleth over another, to his own hurt.  
THe second part of the Chapter of tyrannical abuse of government, or that which is done vainly, against law and right. All this have I seen. A confirmation of the proposition following by the testimony of his own experience. All this that I have spoken, and am to speak of, of people and magistrates in civil government, I have seen, even with mine eyes, and applied my heart to every work that is done in the world. This is a confirmation of his observation, by the means and diligence that he used to obtain the true and exact knowledge of things. For as a man's heart and diligence is, such are his observations. The wise taketh the right course, and findeth out the truth. But the fool bringeth forth superstition, false rules, and like conclusions.  
There is a time wherein one ruleth over another, to his own hurt. The proposition of this vanity. Rule and sovereignty is desired of all. For herein the pomp and glory of man showeth forth itself most. And great states are commonly counted happy. For in regard of superiority, splendour, and administration of humane things they are termed gods. But sometimes this title, state, and power is turned into greatest vanity. It becometh vain, first in respect of those that are governed, when a Prince seeketh rather the hurt then the good of the people, as when he falleth to covetousness, and oppression, when he exalteth, dejecteth, graceth, disgraceth, according to his own lust, not regarding the worthiness, or unworthiness of the persons, whereby virtue is put to rebuke and silence, and all manner of vice flourisheth, as weeds in an unclean or untilled soil. Secondly, in respect of the governors, whose wickedness shall be punished with everlasting ignominy. For as they are most eminent in place and degree, so shall the commendation of their virtues, or the shame of their folly be eminent also and memorable for after times. That a man should reign over others to his own hurt, is but vanity, and of other vanities the chief.   

Verse 10. And so I saw the wicked buried, who had come and gone from the place of the Holy, and they were forgotten in the city, where they had so done: This is also vanity.  
AN exposition of the evils, or vanities, that follow tyranny, to wit, burial and oblivion. And I saw the wicked buried. Their wickedness profited them nothing, they were as gods, but they died like men, yea, they arrogating the glory of God to themselves, lived like beasts, and were pitted like beasts, tumbled into the grave, or deprived of the honour of the grave, as was Cononiah and jezabel, and ahab's blood was licked up of dogs. There be many examples hereof of Emperors and Popes. Who had come, and gone from the place of the Holy. An illustration of their misery by a comparison or unlikeness of their place and dignity, and their end. They went and came with pomp and terror, to the place of judgement, they sat in majesty upon the seat of judgement, which is the place of the most holy, they sat on the throne of God, and forgetting themselves to be but men, usurped the glory of God, as Nabuchadnezzar, Senacherib, Antiochus, Herod, Antichrist did. Therefore so much the more remarkable was their latter burial or latter end, the vanity o● pompous tyranny more evident, the pride of the wicked wise more despicable, and their end made a document to the living of man's madness and misery. Howsoever they are covered with darkness, and return to their dust. Their show, and stir, and tumult in the world, is but the crackling of thorns under a pot, which maketh a noise for a while, and suddenly falleth into ashes, which are cast upon the dunghill. This is their end. And they were forgotten in the City, where they had so done. A second evil or vanity of tyrants. Whereas in their life time they would be as gods, they died like men, and were soon forgotten as beasts. As soon as they were put into the grave, so soon were they put out of mind and memory. They were not worthy to be thought on, nor spoken of, but their names rather to be clipped and curtalled, as jeconiahs', jer. 22. 24. or cast into the ground to rot and consume with their corpses, and to be made documents to the living to their everlasting shame and contempt. As Princes are the most eminent and excellent in their kind, I mean of mankind, so in their degenerating are they most vile, and as salt having lost the savour, most vain and miserable. For the earthly felicity and glory of a Prince, is his honour, which being turned into shame is the greatest misery. Virtuous Princes shine as stars in the world, their names are always fresh in memory, their names are honoured and reverenced in the hearts of men, as though they were yet living, and their works here done in the flesh, increase still to the glory of God in the world. Their influence hath a perpetual lively operation. For their worthy acts, their counsels, wise sentences, are rules of instructions and direction to all ages, and peoples. But it is quite contrary with wicked Princes. Therefore in life, in death, after death are they most vain and miserable.   

Verse 11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.  
A Conclusion of these vanities, containing a most heavy sentence or judgement, wherein: First, he declareth the cause of wicked men's boldness in sin, in this verse. Secondly, he propoundeth the judgement itself in the two next verses. This verse is an exposition of the reason or cause, why that men, both Prince and people are so bold and fearless in wickedness. Their heart is fully set in them to do evil. They are fully bend on mischief, and will presumptuously do it, why? Because God doth not presently pour down the fierceness of his wrath upon them. If God should presently send his hangman, the Devil, to pluck the thief by the throat, and fly away to hell with him, he would be afraid to steal. If he should send his executioner to pluck out the tongue of the swearer, blasphemer and scorner of his word, and so carry him to hell in the sight of all men, tearing out his bowels, and sprinkling his blood in the air, he would be afraid to open his mouth, le●t he should offend. Some sinners of all sorts God hath, and doth strike suddenly, as Senacherib, Antiochus, the Sodomites, etc. to be ensamples to the living. But so long as a sinner hath escaped once, twice, etc. and that he seeth others to live long, and die in sin without punishment, or extraordinary vengeance, he is emboldened, and hopeth the best, thinking that God hath forgotten, or seeth not, or that his sins are not so great, or that God will not punish him. And thus abusing the patience and long-suffering of God, he continueth & hardeneth himself in sin without remorse. And so will by no means be brought to confess, and acknowledge his errors. But if he do it, yet will he not amend his ways, but hoping of pardon, rather add drunkenness to thirst.   

Verse 12.  
Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it shall be well with them that fear God, which fear before him.   

Verse 13. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.  
AN exposition of the judgement itself in these two verses, which standeth of a denunciation of punishment on the sinner, and a pronunciation of deliverance and blessing on the good. Concerning the former. First, it is illustrated by an argument of the divers, which is figured by a prolepsis, whereof the objection is the imagination of the presumptuous sinner, as before. The answer is expressed here. Though a sinner doth evil continually, figured by a synecdoche of the special, to wit, a finite number put for an infinite, an hundred times, amplified by a comparison of the less, to argue the greater, and his days be prolonged in evil, meaning many years, figured by a Climax or gradation thus. Though a sinner doth evil, and not only so, but continually, and not only continually, but long time doth evil, that liveth extraordinarily long to do evil, yet shall he be punished, figured by an hyperbole, to wit, a meiôsis, or liptote, yet shall it not be well with the sinner, illustrated by a commoration, the wicked▪ neither shall he prolong his days, illustrated by a similitude of a shadow; as job 8. 10. 11. 12. 13. 14. 15.  
Secondly, this denunciation is explicated by the cause thereof, Because he feareth not before God. The contrary is understood by anantapodosis, but in hypocrisy before men, or for fear of the Sword.  
Concerning the later part, to wit, the pronunciation of deliverance and blessing of the good. But it shall be well with the good. First, confirmed by the testimony of his own knowledge. I know, which is further confirmed by the certainty and infallibility thereof, Surely. Which is spoken in opposition to the vain imaginations of dreaming sinners or slumberers, in the verse aforegoing, who imagine that they are good in doing evil, and in doing evil, hope well. Secondly, by the cause, That fear God. Which is illustrated by a distinction or difference of fear, that fear before him. To wit, not in show, but in truth and deed, behaving themselves always godlily and reverently, as in his presence. The wicked have a servile fear, which causeth them to run out of his presence, as Adam did, and they labour to expel that fear also, to live securely in sin; but by the preaching of the Law, it is maintained, to bridle and compel them by outward force of the civil sword. Thus far of vanity increased by the instability and variableness of humane things, in regard of civil government.   

Verse 14. There is a vanity which is done upon the earth, that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said, that this also is vanity.  
HEre Solomon beginneth to declare how vanity is increased, by the uncertainty and variableness of the divine administration of all things, as they appear to carnal reason, or worldly wisdom, which cannot comprehend the secrets of Gods infinite wisdom, in the government and disposition of all things. For those things are in measure revealed only to God's secret ones. They that fear him, and keep his Commandments, as David saith, are wiser than the experienced aged, and worldly teachers. But Solomon speaketh here of the vanities of all worldly things in state of corruption, both within man, and without man, not of the gifts and graces of God's children, to whom all things are sanctified, and greatest miseries turned into comfort, and means to felicity, which to the natural man are sorrow, and beginnings of endless sorrow. For though every carnal man strive to work a contentation, and felicity out of them, yet shall he never do it, but trouble and sorrow shall be his portion, when he hath striven with might and main all his life, when he hath salved, and smeeted, and skinned over, and with what gentle deceitful lenitives he can, healed himself; yet shall all be rotten within, and vanity shall break out as filth out of an old festered sore skinned over, or a rotten egg broken under the Hen, at the time of her hatching.  
There is a vanity which is done upon earth. As if he should say; when I considered th● condition of men in the world, both the good, and the bad, him that doth his duty in that state of life wherein God had placed him, and him that doth it not, him that feareth before God, and him that casteth the fear of God; then I saw another thing contrary to man's reason, namely, that there were just men, who deserved praise and preferment, but they had the reward of the wicked, and there were wicked men who deserved to be disgraced and punished, but they were countenanced in their wickedness, and by wickedness obtained preferment. Neither had the just man a benefactor, nor the wicked man an avenger, the godly man oppressed had no deliverer, nor the sinner oppressing any that would curb, and punish him. But contrarily, the ungodly man flourished as a green bay tree in favour, prosperity, and honour; wealth and honour was heaped upon him: on the other side, the godly was wounded with the tongue, despised, and suppressed, and subject to many afflictions and miseries; his goodness was not regarded, his wisdom set at naught, and both envied. But vice was set aloft, and the vicious exalted. In which case there seemed to be no providence of God in the World, but confusion and chance rather, or a careless oversight, things being carried topsie turuy, without all regard. And this was also vanity among many others before specified.   

Verse 15: Then I commended mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry: for that shall abide with him of his labour, the days of his life, which God giveth him under the Sun.  
A Conclusion and consequence of the right consideration and use of worldly things. And I commended mirth, etc. Seeing that there is such confusion and disorder in all things, which no man can comprehend, nor redress; I thought it best for a man to cast off all unprofitable and endless curiosity, which is irksome and grievous to the flesh; and to cheer his body, and rejoice his heart with those worldly goods, which God hath by honest labour and travel in a lawful calling bestowed on him, seeing that that is the fruit that only shall abide with him, and for that end hath God given them, which use only is to be made of them, and none other, all the days that a man liveth here under the Sun.   

Verse 16. When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes.) Verse 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the Sun, because though a man labour to seek it out; yea, further, though a wise man think to know it, yet shall he not be able to find it.  
A Confirmation of the former consequence, concerning the right consideration & use of worldly things, namely, that it is better to rejoice in that which God giveth for the present, then curiously to search out the works of God for further contentment. The reason is drawn from the unprofitableness of such kind of labour, because it is endless, and fruitless, which he proveth. First, by his own endeavour, and other men's also, in this verse. Secondly, by the issue or event thereof, which is a knowledge of the impossibility of that which seemed possible, verse 17.  
Concerning the first. In the time when I applied mine heart to know wisdom: When I set mine heart with full resolution to know by diligent search, as God had given me extraordinary gifts and means to seek out this unknown wisdom of God in the administration of things here below, and to see the business that is done upon the earth, to see the reason, and to find out the good of men's great labours, and endless toil in all places and ages, which are full of strife and contention about obtaining some great matter, which in a confused imagination and hope they aim at. For also there is that neither day nor night seeth sleep with his eyes. For there is that striveth by all endeavour of body and mind, night and day; one labouring by practice to obtain, another by the studies of learning, and learned observations to search out that imagined good, and the right means to obtain it, which are the secret ways and paths of God, whereof they imagine to themselves a certain possibility: Then I beh●ld all the work of God, that a man cannot find out the work that is done under the Sun. I saw that the way of divine administration, by which all things, and every thing is governed and ordered, exceeded all apprehension, and capacity of man. This was the issue and event of my labour, and exercise of my wisdom in this business, even impossibility to find it out. For, or because though a man labour to seek it out, yet shall he not find it. A reason of the impossibility. Let a man labour, even the best Empiric in this kind, by manifold experience, and by greatest contention, and extension of strength and wit continually to seek it out, yet shall his labour be all lost. This reason is figured by a Revocation, or Correction in the next words, Yea, further though a wise man think to know it, yet shall be not be able to find it. Every man is an empiric in this kind, but what shall I speak of the undergatherers, or aftergatherers, and short witted ones? For let the learned man that hath gifts and means, and separateth himself to this diligent search, who is able to comprehend in mind the whole frame of the world, both the conditure and use of this great engine, that comprehendeth at once the state and course of times from the creation till this present, that can descend from the most universal nature to the most particular, and contrarily, this is the best reader and interpreter of the book of nature, this is he that thinketh and hopeth to find out the works of God; let this man I say, do what he can, yet shall he not be able to find it, but be tossed about in a Labyrinth, or as a way-faring man in an unknown desert. If a man cannot define any thing because the forms of things are unknown, if he know not the creatures themselves, ab imo ad summum, neither shall he know the wisdom of God in the use of them. The world is God's engine by which he worketh, he that cannot know the engine, cannot know the work that may be done with it. The wisdom of God in the making and using of this engine, is infinite, constant, certain, and unchangeable, not to be comprehended of that which is finite, imperfect, and changeable. Therefore there is nothing better than to rejoice in that which God giveth, with contentment, in the fear of God. This hath he given us, the rest hath he reserved to himself. It is enough for the servant to do his masters will, to understand what he revealeth to him, and commandeth, not to inquire into his secrets, and demand reasons. For than shall he be no longer a servant, but his master's fellow, and equal. But God will have no equals nor fellows, neither can he.    

CHAPTER IX.  

Verse 1. For all this I considered in my heart, even to declare all this, that the righteous, and the wise, and their works are in the hand of God: no man knoweth either love, or hatred, by all that is about him.  
THis Chapter is an explication of the vanity aforesaid, verse 14. chap. 8. increased by the instability, and variableness of divine administration, or economy, as it seemeth to carnal reason, or outward appearance. And also of the consequence of the right consideration and use of worldly things, verse 15. The main substance and scope is, that the divine government both in civil and natural policy, both of man and all things with man, is secret and unknown to man, that there seemeth to be nothing in the world but at axie and anomy, disorder and confusion, which plainly evinceth that no man can by any endeavour or wisdom, work or find out any good to himself by or in them. Which thing some men vainly labour to do. Others again, upon this consideration take occasion to be dissolute, and Epicurish beasts. But the main intent of the holy Ghost, is to teach men to quiet their hearts in contentment with their lot, and to seek for the chief good elsewhere, even in fear and obedience, chap. 12. 13. Of which good every state and condition of life is partaker (else could it not be the chief good) because all worldly things are but subservant to this good, God having turned the curse into a blessing to them that believe, and is therefore subservant to this good also. So that the poorest may enjoy 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 event of all persons, to the verse 7. The second is of the event of the deeds and endeavours of men, verse 7. 8. 9 10. The third is of the event of counsel and wisdom, verse 13. to the end.  
For all this I considered in my heart, even 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 just men it happened according to the deeds of the wicked, and contrarily, which is confusion, disorder, and vanity: And that therefore it is the best thing for a man to eat, drink, and to be merry, which thing only is certain to him, because no man can find out the work that is done under the Sun, as I myself and many others also have found by much study and experience; therefore even for this cause have I let that curious and vain search alone, and considered another thing in mine heart, to which even by common observation daily before mine eyes I was enforced, namely to understand all this perfectly, and manifestly to declare all this, as followeth, that the righteous, and the wise, and their works, and whatsoever befalleth them, as also contrarily, the wicked, the foolish, and their wicked follies, etc. Which words are understood by anantapodosis, or ellipsis, are in the hand of God, set apart from the power, disposition and will of man, and governed by a secret way, unknown to man, and by man's wisdom unsearchable. No man knoweth love or hatred of all that is before them. Henee it is that no man is able to determine of God's love or hatred by any thing subject to man, whether good, or evil things, perfections or defects, whether natural gifts of mind and body, or outward possessions, or any thing that occurreth to the senses and mind of the natural man. Therefore it must needs be a vain labour, and fruitless, study to seek for any profit, contentation or happiness, in any thing by the endeavour of man's wisdom here under the Sun. Yet is every man of the earth thus vain, neither can he be otherwise.   

Verse 2. All things come alike to all: there is one event to the righteous, and to the wicked, to the good, and to the clean, and to the unclean, 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 sickness; soundness, and diseases; wealth, and poverty; strength, and weakness; abundance, and want; long life, and untimely death; joy, and sorrow; honour, and ignominy: finally, all kinds of prosperities and adversities, happinesses and miseries in this World happen to all, as well to the just as to the wicked, and contrarily. All men are subject to the same things, both the good and the clean, and the filthy that is polluted with all kinds of vices, he that sacrificeth (a Synecdoche of the special) he that worshippeth God, and diligently exerciseth himself in all Christian duties, and he that is a contemner of Religion, a scorner of devotion, a mocker of the godly, and their lives; 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 reverence of God, and maketh no conscience of perjury, as to him that dreadeth to use lightly the name of God in his mouth, much more for to swear falsely, but maketh conscience both of his deeds and words.   

Verse 3. This is an evil among all things that are done under the Sun, that there is one event unto all: yea also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.  
AN amplification of the former vanity by a comparison of all other evils or vanities, figured by an Exclamation or Indignation. This is of all vanities the chiefest, and most grievous to man's 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 darkness, heaven from hell, there should be made no difference in the dispensation of worldly things, as though there were neither wisdom nor justice in the world but plain chance and blind fortune serving all alike. Yea also the heart of the sons of men is full of evil, etc. A continuation of the comparison figured by a Climax or gradation. As it is a most vain and grievous thing, that the same event should be to all men, so doth this aggravate their misery, that the hearts of men all the time of their life, are full of grief, sorrow, wrath, envy, angu sh, ●eare, despair, even a lump 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 never were, or had any being in the world. This is a thing most vain and grievous to be thought, that of a vain life there should be a more vain end, yea▪ that life and death should be nothing but a crackling nothing, suddenly vanishing.   

Vers. 4. For to him that is joined to all the living, there is hope: for a living Dog is better than a dead Lion.  
A Reason, why that death augmenteth this grievous vanity. For to him that is joined to all the living▪ etc. The Hebrew is, King mi a sher jebuchar, quia uter sit, qui eligatur, First, because whether of them he be that is chosen, that is to say, whether the just or the unjust, he that maketh conscience of his ways, or he that liveth in his lusts be approved of thee, whose ways and manner of life thou best likest, and most followest; when he is dead there is an end of all, and use of all both good and evil. But to him that is yet remaining amongst the living, there is ever still some pleasing hope, and delightful expectation of better things to the contentation of a man's mind. As he hath a present fruition of good things, so hath he still an hope of more, and if of evil things, as crosses and troubles, dabit Deus his quoque finem, they shall have an end, and the remembrance of evils passed, shall affect the mind in time to come, I know not with what delight. The remembrance and relation of things past, even of troubles and dangers delight the aged, as a desire of hearing, seeing, and looking into the world tickleth the young that are unexperienced. For the world promiseth to the young man great matters, it putteth them in great and proud hopes, but it performeth I know not what. ●t beateth him home that will needs raven and range. He therefore that hath evaded out of many dangers and evils, is better than he that knoweth not the difference. Therefore to the living there is still a feeding hope of a better condition in this inexhaust treasure-house of the variable world replenished with innumerable blessings and benefits of all sorts.  
For a living Dog is better than a dead Lion. The former speech is figured here by a proverbial sentence. He that is but poor and of mean estate, is better than the man of authority, strength, wealth, and honour that is dead, who hath lost the society of the living, the good things and pleasures of this life (whatsoever they be, or howsoever mixed) and is cut off from all hopes, and joyful complacence in the fruition of things desired.   

Verse 5. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.  
A Reason why that the poor man living is better than the corpse of the noble. For the living know that they shall die. They know that they cannot always live here, but while they live, they enjoy the blessings of God here, which all men do desire, and in hope and possibility the poor man yet living enjoyeth all things. For God showeth forth many examples of exalting and humbling, that the meanest may hope, and the greatest may fear. For they rise and fall by him, not by themselves▪ The careless oft times attaineth to great wealth, and the wrestling niggard cometh to poverty, but neither of them can describe how. Likewise, the remembrance of death doth put them in mind of their end, and their account, to refrain from evil, and to prepare themselves to die in joy and comfort, by purging their hearts and consciences more and more through daily renovation of faith and repentance. For which cause a man at the point of death desireth to live but one hour longer, thinking himself for that, better than him that is dead already; the lifting up of his heart and hands once more, giveth great contentment to him: and if after that he is dead in the judgement of his friends, he revive again but to look up on them, and to speak two or three words, it giveth them wonderful satisfaction. But the dead is deprived of all. There is no knowledge of any thing in the grave, no more hope, no repentance.  
Neither have they any more a reward. They can add nothing further to themselves in any respect, neither can any good thing more be hoped for, being cut off from all possibilities. Again, as the time of labour is here, so is the means of reward here: as he here worketh, so shall his reward be increased: as he soweth, so shall he reap in this world, and in the world to come.  
For the memory of them is forgotten. Whatsoever they have said and done here, though they have striven to draw all eyes and ears after them alone, yet now is there not any thought of them, but they are as though they had never been borne into the world, in respect of the living. Both their future hopes, and their glory past is vanished away, as smoke in the air, as the body into dust, and dust into the wind, which disperseth it all over the earth and the waters.   

Verse 6. Also their love▪ and their hatred, and their envy is n●w perished: neither have they any more a portion for ever in any thing that is under the Sun.  
AN amplification by an enumeration of some particulars. Also their love and their hatred, etc. These words are to be taken actively, whether in the good or evil sense, thus: Their loves, kindnesses, liberalities one towards another, their feastings and rejoicings one with another, etc. for which they were praised and extolled of men here, is perished. Their hatred, opposition, contention, revenge, their glory in overthrowing and vanquishing their adversaries, which also is a blessing promised to the godly, though the godly glory 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 sense the Saints in heaven rejoice at the vengeance of the wicked which persecute he Church, and wait for the day of vengeance, as men rejoice when their grounds are purged of weeds and serpents; all this, I say, is now perished. Their envy also, emulation and ambition, contention of honour and preferment, is now perished.  
Neither have they any more a portion for ever▪ etc. They are now no longer partakers of earthly things, that are so much desired and hoped of the living, no fruit of any faculty, or possession redoundeth to them, they have no part, no footing here any longer, but are swallowed up of the grave, the pit hath shut her mouth upon them; so that their paths and ways of life are closed up as the paths of a ship in the waters and of a bird or arrow in the air. The intent of the holy Ghost in all these things, is to show the vanity of life and death; to crucify the world to us, and us to the world, that we might live in the Lord, and not to give way to dissolute, careless, epicurish living, as the wicked do interpret all things according to their lusts, and use them to their damnation, which by words and deeds they call unto them.   

Verse 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart: for God now accepteth thy works.  
THese next four verses are an explication of the consequence, vers. 15. chap. 8 by an enumeration or an hypotypôsis of the use of worldly things, by way of an exhortation or permission of their comfortable and joyful use, whereof many make some doubt; as man is most apt to place a devotion and conscience in things indifferent, with neglect of that which is necessary. Our own things please us best, but other men's we see a far off, and are coldly affected. So we deal with God. But the kingdom of God standeth not in meats, drinks, wedlocks, etc. which are worldly and transitory things, but in a new creature. For no ordinance of God is to be disannulled. But if we be renewed, all things shall become holy to us. For to the pure, all things are pure and holy: otherwise, the best things are unclean to us, and defiled by us. We are not under the bondage of any thing, but all things are subservant to us, and lawful, except in case of offence. Go thy way. The first particular is of the comfortable use of meats and drinks. Give over thy careful and unprofitable studies, and idle speculations, leave secret things to the Lord; be content with that which he giveth by lawful means in a lawful calling; desire not other men's labours, pled not in difficult, hard and uneven by-paths with grief and greedy desire, but eat thy bread with joy, live comfortably of that which thou hast; cast thy care upon God. Drink thy wine with a merry heart: Let faith & peace of conscience expel the bitterness of distrust and fear; the arm of the Lord is not shortened, nor his hand emptied; thy care can neither add nor diminish: the Lord is merciful, not cruel to leave his servants; he is bountiful, not niggardly; if he tarry long, it is but to try thee. Though he kill thee, as job saith, yet believe in him. Hope in God, saith David, do good●, dwell in the land, and thou shalt be fed. Eat and drink therefore with an hopeful heart, comfort thy body with thy goods, For God accepteth thy works. Because thou art not careful, distrustful, fearful, not leaning to thine own wisdom, not relying on thine own providence, nor arrogating the gift of God to thyself, and blessing thyself as infidels do, therefore doth God accept thy works, for he accepteth thy person, and hath taken thee into his protection and wardship: therefore eat with joy, drink with mirth, live in comfort. Observe here, that first we must please God by faith in him, which is his own gift and work. Secondly, when he is thus pleased, then do our persons please him, we are his, and accepted of him in his Son, in whom we believe. Thirdly, when he accepteth our persons, then do our works please him, both religious exercises, and external works, as eating, drinking, feasting, rejoicing, apparelling, marrying, etc. For God is glorified in all things by his children. For they respect the glory of God their main end, not the satisfying of the flesh in the affections and lusts thereof. The feasts of Abraham and jobs children were accepted of God: the royal attire of Solomon, David, Hester, pleased the Lord, because their persons pleased him. The Wedding dinner of the jews pleased Christ, joh. 2. 2. The labour of the husbandman and tradesman: the honest care of every householder, the work of every servant pleaseth him. Faith and a good conscience removeth away the curse from us, and then are all things blessed to us.   

Verse 8. Let thy garments be always white, and let thy head lack no ointment.  
THe second particular is of Apparel; Let thy garments, etc. As God hath crcated all things for the service and use of man, aswel for satiety delight, and pleasure, as for necessity, not only skins of beasts, hair and wool for clothing, but also silks, and fine linen for elegance, and ornament, and hath given an understanding heart to man to find out the skill and knowledge of converting them to a man's comfortable use; he may also use the same according to the dignity of his person, yet in modesty and sobriety, in careless comeliness, to show forth reverend gravity, not contemptible levity, as fantastical apishness is now in most people ridiculous, making themselves spectacles of folly one to another, as though the soul were made for the apparel, and the apparel, to show forth the lust of the body, which is in these days like the fire of hell, devouring up all things, firing men and women of all sorts out of their possessions, and bringing many into desperation, their pompous shows ending in ignominy, and making them bywords to the basest people.  
Let thy head want no ointment. In those countries there are many aromatical plants, and much use of ointments which are in those places most precious, and delicious, used for the refreshing of the spirits with the fragrant odours thereof. The use hereof our Saviour Christ approved in receiving the ointment brought him, and commending the woman for it. john 12. 3. 7. and elsewhere. By ointment, is meant all kinds of scents and perfumes, and whatsoever else for the comfort and delight of all the senses, all precious and pleasant things dainties, and novelties, used not for provocations to lust, or of pride, but for the ornament of the soul's palace, that she may more cheerfully execute her functions therein.  
Lastly, white garments and ointments signify joyful and comfortable living in the right use of the fruit of faith, and peace of conscience.   

Verse 9 Live joyfully with the wife, whom thou lovest all the days of the life of thy vanity, which he hath given thee vuder the Sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the Sun.  
A Third particular, is of wedlock, or house-keeping. Live joyfully, etc. As heretofore he hath showed, that wisdom, in respect of worldly goods, is the gift of God to extenuate the miseries of this vain life, and that both in their getting and spending; and also, that fellowship and community of life in mutual duties, is a great means also; so here he showeth, that in economy or wedlock, conjugal love and society is a means also, and the gift of God, Proverbs 18. 22. whereby many miseries in house-keeping, and vexations from without also, are avoided or mitigated.  
Live joyfully, etc. This he speaketh not as though every thing in wedlock were lawful, seeing that it serveth specially for the procreation of children for the supply of God's Church, and accomplishment of the number of the Elect: and also to avoid fornication, not for brutishness, and lasciviousness, after the manner of the heathen, and Epicures, who pamper their bodies by all means, and devices for none other ends. To this end the Apostle, Rom. 13. 13. exhorts Christians to live honestly as in the day, not in gluttony and drunkenness, nor yet in chambering and wantonness, for marriage is honourable, Hebr. 13. 4. and the lawful use of Matrimony in these words, and the bed undefiled. Which words are opposed to whoredom, and adultery, whether it be with another, or a man's own wife, the affections & imagination being fixed on another's. To be brief, his meaning is, that the continuance of conjugal amity, or first union of affections, which is the inward bond of matrimony, is a great means to avoid much vanity, which ariseth of the violating of this union. This joyful living is maintained by giving due benevolence, 1, Corinth. 7. 3. and Gen. 26. 8. which text let a man interpret as he pleaseth, I think that in all things for man's use, there is not only a mere necessity given of God, but also a satiety permitted, not saturity, which in this kind is salacitie and proteruious behavionr. For if we must marry in the Lord, as the Apostle there teacheth, than we must live in the Lord, even keep our bodies undefiled members of Christ's body, else we cannot glorify him in body and spirit, 1. Cor. 6. 20. To conclude, to weigh this and all things moderately and indifferently by wisdom, let us 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 withal, that we should aim at perfection in all things. Though God bear with our frailties and impersections, yet we must not make a stand for all that, much less grow remiss, but rather receive comfort thereby, and thereupon encouragement in the way to perfection.  
Whom thou lovest. Whom thou hast and dost sympathise and affect above all other women. Love is the procreant and conservant cause of this comfortable living. What this love is, the Apostle setteth forth by a comparison of Christ's love towards his Church, which is also illustrated by the Equal, he loved his Church as himself, even so must men love their wives, viz. as their own bodies, Eph. 5. 25. etc. And this shalt thou do, if thou delightest in her love, (in the Lord) Prou. 5. 19 as the loving Hind and pleasant Roe love their mates, if thou be'st faithful in regard of body and goods, that is, if thou livest only to her, and for her in the Lord; if thou providest for her, and maintainest her without fraud, according to thy estate; if thou passest by her infirmities, honouring her as the weaker vessel, and kindly entertainest her friends for her sake.  
All the days. q. d. Love one another, and live comfortably together as long as ye live together, as well in old age as in the flower of youth, as well in the fading as freshness of beauty. In that he saith, All the days, it is evident, that he means not Epicurish love (as some think he speaks all here in the person of the Epicure) which proceedeth from lust only, and is grounded on outward beauty and mere fleshly allurements, and vanish away with beauty, and that with youth.  
Of thy most vain life. This he often repeateth to curb and draw back roving fancies and groundless imaginations of I know not what happy contentation in this life, which withhold a man from present duties, and present comfortable use of things, and constancy, tormenting himself with discontentment and unsettledness, and so wants or fully enjoys not such comforts or mitigations of vanity, as here by sobriety of wisdom may be had.  
Which he hath given thee under the Sun. That is, which wife God hath given thee. A good wife is the gift of God, and of worldly comforts the chiefest, Prou. 18. ●2. An evil wife is a plague and scourge given of God to the wicked.  
All the days) that thou shouldst live with her in godly love and honesty, in comfortable society, as long as thou livest. Of thy vanity) of this miserable life, which to mitigate, God hath ordained this conjugal society, as a chief remedy among others.  
For that is thy portion. An argument of confirmation. As he said before, that the comfortable use of worldly goods gotten with great labour, was the gift of God, or remedy to cheer the body in the vanity thereof, Chap. 3. 13 and 5. 18. so here he saith, that the joyful, cheerful, and comfortable use of wedlock in the fear of God, is a man's portion, even the chiefest and best good of outward goods, which who so wants, he can have no joy in any thing. For if in ripeness of age he want this conjugal comfort, he is but half himself, solitary and mournful. But if he be followed with a wicked woman, than he is even no man, and weary of life.  
In this life. Many men imagine to themselves a more complete and full portion than this, whereof they make this to be but a part, but yet it is the principal part, and remaineth to man when other fail. For whether a man be in prosperity or adversity, in sickness or health, this is a living comfort, even a special remedy, and universal remedy appliable to him in every state. The faithfulness of Ovid's wife was an only and special comfort to him in his banishment, though she was at Rome, and he in Pontus, as diverse of his Epistles make manifest.  
And in thy labour, which thou takest under the Sun. He saith not, this is the fruit or end of thy labour, which is the practice or life of swinish Epicures, whose labours are only for bodily pleasures▪ and pleasure their whole felicity; but in thy labour, in all thy travels, troubles, sorrows, sufferings, this is a remedy, relief, succour, when a man hath a prudent, faithful, and loving fellow to compassionate and communicate with him in every state and condition of life.   

Verse 10. Whatsoever thine hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest.  
A Fourth particular of rejoicing, is sedulity or diligence in a man's vocation, both in the works of our Christian calling, and of our particular calling. Whatsoever thine hand findeth to do▪ etc. God hath given a gift or talon to every man to be exercised therein, God layeth some work or business before every one: work is provided for him against his coming into the world: Ars long a, vita brevis: Skill, knowledge or art is long or difficult, business is great, but life is short and sickly, time hasteth, and is irrevocable. Therefore perform thy duty towards God, towards thy neighbours, towards thyself, without delay, while time and opportunity lasteth: for God hath appointed a convenient season for every thing, even the least thing. Thou hast the gift, the work, the time, the opportunity and season from him, observe and do thereafter. Then shall every thing go well with thee, thou shalt prevent manifold crosses and hindrances, thou shalt have a quiet and peaceable conscience, and avoid this vanity, even the penalty of idleness, which is poverty and sorrow, and many evils. For whereinsoever we sin, therein shall we be punished; That is God's unchangeable decree. Therefore saith Solomon, the strong man attaineth to riches, and so to what comforts riches may bring. Surely, whatsoever befalleth a man, if it be not through his own idleness and folly, it is not grievous, but he taketh it as from the hand of God, and is well contented, being for his good some way, and for God's glory, as the example of job testifieth. Doubtless this was a great comfort to job in his extremity, even the conscience of his innocence, sincerity and godly endeavours at all times. This sustained him against the temptations of Satan, of his kinsfolks, and his wife, for at this time he was throughly tried, his comfort was only in God, and his good conscience.  
For there is no work, nor device, etc. A confirmation. The time of working is in this life, it ceaseth in the grave. here may a man rejoice in his work, but when the night cometh, a man leaveth working, and receiveth his wages; no man shall be benefited by thy works, wisdom, skill, or counsel, when thou art dead, neither canst thou praise God, nor glorify him in the grave. For here is the time of using, and bestowing those gifts that God hath given for his glory in this life. The soul must be rewarded according to her works done in the body, and by the body; but when the body is dead, the soul can work no more for a reward. For her instrument wherewith she worketh, is taken away for ever. If the soul glorify not God with the body and bodily things (hear this ye Church-robbers, Bells, Iezebels●) i● shall never glorify him in heavens, but descend to him that is Lord of the flesh and death. For the profane and unclean can have no fellowship with the Saints in glory, because they are no members of Christ his mystical body, they are in their menstruous cloth, in their blood, Ezeoh. 16.   

Verse 11. I returned and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding▪ nor yet favour to men of skill, but time and chance happeneth to them all.  
THE second example of induction of the event of the deeds and endeavours of men, evincing that nothing is in our power, but all is in the hand of God, Verse 11. 1●. I returned.) whereas I said before, that sedulity and diligence is a means to avoid or mitigate many vanities and evils, whereby to obtain some contentation of mind in this vain life▪ it is not so to be understood as that a man can by his own endeavour obtain it, neither yet is he to place any confidence in his gift or diligence, for they shall be either fruitful or fruitless to him▪ as pleaseth God. For this is certain that there is no certainty in any thing, that man might fear God, and only depend on him, and know that whatsoever he is, or hath, it is Gods▪ and in Gods disposing to his own glory, who will do with his vessels what pleaseth him, he formeth thee, and useth thee in his wisdom according to his own will; but the vain imaginations of man are infinite. I returned and saw under the Sun. A confirmation of that which followeth by the testimony of his own observation. That the race is not to the swift, etc. This have I considered, that the use of those faculties of body and mind, which God hath bestowed on man, either in his birth, or by his industry, is not in man's power. For the race is not to the swift, nor battle to the strong Again, if a man being endued with these faculties, doth also use them, and use them well; yet the profit and fruit thereof is not in the power of him that useth them rightly. For do we not see that bread is sometimes wanting to the wise, money, meat, drink, and apparel to the learned, wealth to the prudent and men of understanding favour and grace to men of learning and skill? Therefore both the faculty and gift itself, 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 events. Surely, this seemeth to be a great vanity and grievous to carnal reason, that the swift should lose the benefit of the race, and another that sitteth still receive it; that the strong man. should lose the reward of the battle, and the wise man who procureth much good unto others, should want necessary food and payment; that the prudent and man of counsel, by whom public and private states are settled, upheld, and maintained, should want riches, and that men of skill, should want good will and favour. Again, the swiftest man sometimes in running, looseth the race, the strong army looseth the battle. So Abraham with his three hundred servants put four Kings to flight, Genes. 14. Gedeon with the found of Trumpets murdered the host of the Madianites, judges 7. David slew the Grant Goliath, 1. King. 17. Leonidas with six hundred men massacred five hundred thousand of Xerxes' host. Tomyris Queen of Scythia, devoured up the whole host of Cyrus, whose force Babylon could not resist. So judas Maccabeus cut down his strong enemies on every side. What should I speak of the Prophets of Christ, and the Apostles the lights and life of the world? What was the reward of their wisdom, their gifts and labours? And why? Because dogs must have meat howsoever, gluttons must surcharge their stomaches, whores must ●ide in coaches, and fare deliciously, and go sumptuously; scuballs, that do nothing but devose how to grace a lustful corpse are thought worthy of any thing, of all they have, be it never so much. But Christ in his Ministers, as he was in his own 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 jezebel, & lay Impropriators aresuperfluous enough; but wherein they sin, therein shall they be punished, let all men observe how they prosper, or whether he deprive them of his grace, at least of continuance of temporal blessings, as they withhold his coat from him, and share it among them. Let, I say, every man of wisdom note this, and then tell me how many escape vengeance. Ministers must work on the week day for necessary food (to make their title of Gentlemen ridiculous) & earn with great pains the other half of their gown, 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 jezebel for the show: yet they sit with books in their hands, as in Ezechiels' time, they can read and talk to pride in their wits, their talking is but the crackling of thorns under a pot. For the one taketh away the Ministers food to give it to dogs, and feed horses, and for voluptuous living; and the other plucks off his coat, to further the beautifying of a carrion-Idoll. But if he will please Bel, and admire jezebel, (for she looks about to see who looks on her) than he shall be allowed somewhat, the crumbs under their table, a dinner or a supper, to see and praise their fineness, and to be blinded with Marthaes' courtesy. Bel and jezebel are the moderators and censurers of his Sermons, if the style and phrase be right, (that is, nothing to the purpose) the good servant shall enter into the joy of his master and mistress. Stat fixum, the corpse is the Idol that now must be adored and glorified. The Priest must stoop and yield his neck: why? because the Friar domineered. Is there no difference between staring and stark mad? Stulti dum vitant vitia in contraria currunt, & tandem coincidunt. As good the Friar, as the Atheist: as good Baal still, as the Calves of Bethel, and Bel: as good the better extreme, as the worse, if we must needs be in extremes: as good and better Superstition than Atheism. If we beat the devil out at the fore door, and let him in at the back door, what are we the better? There must be a judas and an Antichrist, even so must there be an Atheist that can use the Scripture politicly, or Turklike frame a religion and conscience to himself, according to his lusts out of all opinions. For that he will be a Papist, for this a Puritan, for that a Brownist, for this an Anabaptist, or Familist, etc. and for all a fool and a beast.  
But time and chance cometh to them all. The time of rising, falling, advancement, dejection, favour, disgrace, plenty, scarcity, &c come to all, even to the wisest and most provident, according to the appointment of God in his providence, whose ways and means of effecting his works are unsearchable. The old world knew not their time of visitation. Sodom knew not her time, jerusalem knew not her time, Babylon knew not her time, the Whore of Babylon knoweth not her time till she be trodden under foot as dung, neither shall the last end of the world know their time. And as it is in visitations and judgements, so is it also in mercies and deliverances, that men might hereby be taught to fear God, and depend wholly on him.  
And chance cometh to them all. It is chance in respect of us, who are ignorant of causes, and improvident; not in respect of God, who doth all his works in wisdom, according to the eternal counsel of his will, and from whom no secret is hid, himself being the orderer even of all evil secrets to his own glory and good of his elect. Therefore to God there is nothing chanceful or sudden, but to us all things are uncertain, and chance bringeth to pass such effects, as by all our own strength and wisdom could never have been effected; yea oft times what we by our silly wisdom and insufficient strength are plodding about, chance notably effecteth. Yet are we not to despise the means and gifts of God, no more than the husbandman neglecteth the times, tools and means of ear-ring and reaping. But we are hereby taught, that although a man hath all gifts and means, yet he must commit the blessing and success thereof to God.   

Verse 12. For man also knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snares, so are the sons of men snared in an evil time, when it falleth suddenly upon them.  
A Confirmation or reason of the former example of induction. For man also knoweth not his time. These words seem to be a comparison from the equals. Man is so far from having any power or command of himself in the things aforesaid, that he knoweth not what shall happen to him in any time, day, or hour, no more than other creatures. This he illustrateth by a similitude, the protasis or proposition whereof is double: As the fishes are taken in an evil net, and as the birds that are caught in the snare, the apodosis or redition: So are the sons of men snared in an evil time. The fishes in their kinds are wise and provident, suspicious and cautelous, dreading many evils, and avoiding many dangers. For as they are cunning to ensnare and devour one another, so are they subtle to prevent evils, and defend themselves, and to provide and gather food for the preservation of their kind. The like may be also said of birds. But whereas all things are under the power and dominion of man, created for his service, and therefore hath also understanding and knowledge given him to serve himself of the creatures, though they be high in the air above him, and deep in the waters beneath him, and far in the forest from him, all out of his reach, giving him as it were the farewell, and bidding defiance to him, as being in their own power, and having nothing to do with him, nor he with them, as they imagine; yet can they not escape his hand, nor avoid his power, because the decrre must stand, Gen. 1. 28. Be fruitful, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth on the earth. Therefore cannot that which is in the depth of the air, nor in the height of the seas, nor in the far corners of the wilderness, nor that buildeth in rocks and tops of trees, nor that is hidden in the thick bushes and hollow trees, nor that lurketh in dens and caves of the earth, nor which is bedded in the mud and roots of flags, nothing can escape his nets, grins, hooks, bats, but they are taken unawares, they know not how, nor by whom, they willingly run their heads into the net, their feet into the snare, their jaws to the hook; all which traps they either see or discern not, or else they are so privily laid and disguised, that they see not. For man is wiser than beasts, he comprehendeth them, but they cannot comprehend him. As the soul of man exceedeth beasts, so doth God exceed men: yet like beasts, they think that they are far out of his sight: he is in the height of heaven, they are in the depth and lower parts of the earth, they are covered with the clouds, as Adam was hid from him in the thickets of the garden▪ Gen. 3. 10. as at the day of judgement they shall run into caves and holes of the rocks to hide them, and under the bottoms of mountains if it were possible; yea and they cover with a covering, hiding their counsels deep from the Lord, and keeping close their device in the bottom of their heart from the Lord. They never think of him, nor know him, though he walk in the midst of them, no more then wild beasts, wild foul and fishes know man their sovereign, being always among them, and in their sight, but they discern him not. For though the witty wicked think himself to be the wisest, yet he is a fool, Psal. 14▪ 1. and a beast. And of foul, beasts and fishes there is a generosity and a rusticity, an innocence and a cruelty, yet all is beast. God comprehendeth man, and all things, but he is infinite, and comprehended of nothing. The subtlety of the wicked is but foolishness, he puts his foot into the trap, his heel into the grin, his neck into the snare, with providence and cunning, as the greedy fish and ravenous foul, that he alone may swallow up all the hook into his throat, and be first taken. He diggeth up a pit, and falleth into it himself; he hideth his trap privily, and his own foot is taken. He imagineth that all things must give way to his wisdom and counsel, for God is not in all his thoughts: but when he lest suspecteth, God that is greater than he, whose power, command, sovereignty and glory he never regarded, striketh him suddenly, and entangleth him in his own nets and traps. Sennacherib, Antiochus, Nabuchadnezzar, Alexander, were become Behemoths and Leviathans, Elephants and Whales, surpassing the common condition of men, Heroes, or Demigods; swords, stau●s, hooks, lines, snares, nets, were but sticks and cobwebs: but in their greatest rage and tumult he putteth his hook into their noses, and turneth them about with his bridle, Esa. ●7. 29. The wicked conceive mischief, and bring forth iniquity, and their belly prepareth deceit, job 15. 35▪ as did Achitophel, Haman▪ judas, etc. but they suddenly perish, and come to a fearful end. For there is a snare in the prosperity 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 days. They walk about with snares and nets, and walk among snares & traps. Now are they taken suddenly in their own, now suddenly in other men's. They are prevented by sudden death, as the unripe grape is shaken off, and the flower of the olive with a stormy blast or nipping East wind, and their glorious verdure is withered in a moment, as the joyous and luxurious grain 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 festival day, Dan. 6. 30. Nabuchadnezzar in the same hour that he exalted himself above all power, was disrobed of his royalty, turned into a beast, and driven out from amongst men. The rich man, in the same night that he blessed himself in the review of his worldly possessions, was carried away to hell. The old world was swept all away with the flood, when they were eating, drinking, feasting, marrying. So were the Sodomites in a morning, when they were ready to rise from nightly venery to adorn their proud corpse for meetings, to eating, drinking, gaming, to provoke to lust, and to make themselves strong for lust. For they were rich, and despised the poor, they were farting full, and spewing full, proud beasts, they regarded not the afflictions of joseph, but were cruel, and mad against those that reproved them, as their dealings and speeches to Lot do testify. We in this land are growing into this vein, to be crafty and proud donaughts, the child teaching the father, being itself reprobate to every good work.   

Verse 13. This wisdom have I seen also under the Sun, and it seemed great unto me.  
THe third example of induction of the event of counsels and wisdom: the vanity whereof (to carnal reason) showeth the unknown and deep wisdom of God, who most wisely, and to the best ends ordereth and disposeth the same. Whereas he said before, that bread was not to the wise, nor riches to men of understanding, which was a special and remarkable vanity, he returneth to a better review thereof, and expresseth it at large under a Parable. Wherein it is by an Hypotyposis, or lively description plainly set forth before our eyes. It consists of two parts, of a Preface, and of a Narration. The Preface as in this verse; This wisdom have I seen also, etc. This work of God's wisdom do I also observe, and it is a thing not unusual, but it is to man's reason strange and wonderful. First, that a man of counsel and wisdom should be poor. Secondly, that the benefit and use of his wisdom should redound to the unthankful, who being protected and enriched by his wisdom, should notwithstanding leave him destitute, and let him live in poverty still. Which thing is every where now adays verified in many worthy servants of Christ, whose pains in the Gospel is of great desert, and the benefit thereof inestimable.   

Verse 14.  
There was a little City, and few men within it: and there came a great King against it, and besieged it, and built great bulwarks against it.   

Verse 15. Now there was found in it a poor wise man, and he by his wisdom delivered the City, yet no man remembered that same poor man.  
THE Narration or Parable itself in these two verses, There was a City; little in itself, and the inhabitants were few. It was neither fortified with Towers, Castles, strong Walls, nor Gates of strength, nor yet provided of men and munition for the battle. And a powerful King came against it with a great army: he laid siege to it, and built great bulwarks against it, and made engines to batter it down upon them. Now amongst all the rich, the strong, the honourable, there was found a man of a very mean estate (as God bestoweth his gifts as pleaseth him on the poor, and the young, job 32. 8. 9) but yet a man of wisdom, judgement, and counsel, who by his wisdom delivered this City. Every man took notice of him, for they were in great fear and despair; and they were all partakers of this benefit. Their wives and children, lives and goods were preserved by the wisdom of this poor man. But what was the event of his gift, and practise of his gift? What fruit redounded thereby to himself?  
There was no man that remembered that poor man. Both they and all that ever they had were in his hands; they received life and goods of him, for by his counsel he pulled the City out of the jaws of the enemy, who was ready to swallow it up at once, whereas he might have escaped free himself and left them desolate. Yet for all this, as Nabal dealt with David, they regarded him not. For having obtained what they desired, they let him shift for himself, as wicked hypocrites use to deal with their painful teachers, as they do with their emptied figge-frayles, they forgot him, and took no notice afterwards of him. So the Butler of Pharaoh, being set at liberty, forgot the affliction of his fellow prisoner joseph. David was ill rewarded by Saul, who of envy, because the women sung Anthems of that worthy and wonderful conquest of Goliath, persecuted him with a wicked eye. Christ was ill rewarded by the nine Lepers, who being cleansed of that grievous disease, would not return to give him so much as bare thanks, not so much as to acknowledge the benefit. But he was worse rewarded by him that being afflicted with an infirmity thirty and eight years, joh. 5. who after that he was cured, discovered him to his enemies that sought his life, verse 15. For he fearing the cruelty of the pharisees reproving him, verse 10. respected his own safety, as it may seem. And the Pillars of our peace, plenty, and security in this Land, I do mean, godly, painful and profitable teachers are of many little regarded. Yea many live in beggary, and work for their livings, the proud epicurish laity rejoicing thereat. judge as ye will, ye swinish▪ Gadarenes, these despicable ones are the pillars of your happiness, not your cursed wisdom in making the fine great, and rend small to defeat them of their right, nor your manifold subtleties to diminish the chip, and parings, and small bitlockes, when ye have already got the whole loa●e.   

Verse 16. Then said I, wisdom is better than strength▪ nevertheless the poor man's wisdom is despised, and his words are not heard.  
AN amplification of the Parable by a Consectary, showing the excellence of wisdom, and use thereof, in whomsoever it is, though the common sort respect persons and outward appearances, and admiring the rich and the strong, despise the same, or have 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 deliver them out of imminent danger, but a poor man destitute of these helps did it by wisdom; Then I saw, I gathered by good consequence, and learned, and also teach others what the excellence and dignity of wisdom is, and how that it is to be sought for, and embraced above all other desirable things.  
Wisdom is better than strength. An illustration of the excellence of wisdom by an argument of the Less. Strength is a thing admired and desired of all; the strong man glorieth, and secureth himself in his strength, as did Goliath, but wisdom is better and a stronger defence. Samson was strong, yet was he overcome by the subtlety of a woman. Abimelech was strong, yet a woman unawares slew him with a piece of a Millstone, judges 9 53. and so delivered the City. Cyrus was strong, yet by the subtlety of a woman (as Stories report) was he and every man of his great army slain; and so was Holofernes also, and his murdering host shorn up. Ahab trusted more to his strength then to the counsel of Micah, therefore he perished. Zedekiah and his Princes trusted to their strength, and despised the counsel of jeremy, therefore was he and his Princes slain, jerusalem sacked and set on fire. Nabuchadnezar refused the counsel of Daniel, and boasted in the defence of Babylon, and strength of his soldiers; and so did Beltshazzar also, and Xerxes, of whom I spoke before, but their strength helped them not, as Devid saith.  
Though the poor man's wisdom be despised. Though the common sort which is brutish, esteeming strength, beauty, wealth, apparel, etc. the most desirable things, because they serve for the feeding and pampering of the flesh, do lightly regard, yea despise wisdom, especially in him that doth want these outward things, yet is he better than they, as appeareth by his example afore mentioned.  
And his words be not heard. A base conditioned person is honoured for his riches and apparel sake; and the speech of a fool 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 dazzled with the royal apparel of the fox Herod, cried, The voice of God, and not of man; but yet Christ gave 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. john 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 David the wicked Princes to dogs and bulls▪ but all these had the spirit of prophecy and discerning.  
But the wisdom of a poor man is not heard. The rich doth wrong, and is not reproved, and uttereth folly and is praised: the poor man doth right and is not favoured, he uttereth wisdom, and they say, What fellow is this? When as Christ taught in the Temple, joh. 7. 14. 15. they say, How knoweth he the Scripture, seeing he never learned? Here is a miracle, a plain evidence of divine power and extra ordinary wisdom, yet they lightly pass by it, for they judged 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. whilst their minds were fixed on his speeches▪ (for the novelty of his doctrine wrought attention) they say, Whence hath he those things? What wisdom is this that is given him? But when his poverty, and meanness of his education, trade, parents, kinsfolks come into their minds, they are offended, they yield no honour, afford no entertainment, they believe nothing, but turn about to their old bias. So Paul's Gospel is despised of the flaunting Preachers of Corinth, because his bodily presence was weak, and his Sermons without Philosophy and ●●hetoricke. He was poor, humble, spiritual. So do our flaunting badges now adays, that suit themselves to men's humours, admiring persons for advantage, and make themselves as strange to their brethren, as Ruffians do to the grave, wise and ancient. They show what spirit they are of, and which way they came in.   

Verse 17. The words of wise men are heard in quiet, more than the cry of him that ruleth among fools.  
ANother comparison of the Less, to illustrate the excellence of wisdom, or dignity of the wise man's speeches, though his words commonly be not heard. For this verse hath reference to the last words before. The loud noise & thundering words of a proud and wrathful governor, among such like as himself, 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 poor or mean man that hath no commanding power, but is submiss, humble, and speaketh under correction, not proudly and peremptorily, are to be heard before him. For pride, stomachfulnesse▪ headiness, wilfulness and presumptuous foolhardiness avail little; but things are rightly and easily effected by wisdom: great weights are easily moved and removed by the device of engines, which to plain 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 rivers, and to drink rivers dry, as it is recorded of his host▪ For Leonidas with few words, and no noise, and few men surprised him, as being a Whale on the sands, and the jointlesse beast Alce leaning to a tree almost sawn through; for these are taken by wisdom, not by strength. The submiss words of a poor man speaking with g ood understanding, are rather to be heard of governors and honourable men, then are the boisterous words of the proud and foolish among fools. For the matters of the world are ordered by the wisdom of God, which he revealeth to whom he will, without respect of persons: for he respecteth his glory only. Therefore ●he regardeth the lowliness of the poor, and sendeth the rich empty away. He despiseth not the poor for his poverty, nor accepteth the person of the rich to give him wisdom, etc. because of his riches, though the rich fool arrogateth all to himself, tamquam proprio iure. All this is evident by the parable aforesaid.   

Verse 18. Wisdom is better than weapons of war: but one sinner destroyeth much good.  
A Third comparison to illustrate the excellency of wisdom. Weapons and engines avail much in wars, for no war is made-without them: but let them be as good and as strong as they can be, yet wisdom is stronger. For where wisdom is wanting, weapons are as ready to turn their points upon their masters, as against the enemies, as the Madianites did, and as the jews in the last siege and utter overthrow of jerusalem and their whole nation did. This is a thing confessed of every good warrior, that weapons are nothing without wisdom and counsel, and that wisdom giveth the dead blow, as Tully saith, Parua sunt soris arma, nisi est consilium domi; and not Achilles▪ but Ulysses is termed Poliporthos, the sacker of cities. One wise Commander is better than many fight men. The Lion that is Leader or Captain of Hearts, is better than an heart that is Captain and Leader of Lions. Therefore the silence of wisdom is better than the noise of strength. If the ship be not governed by the skilful Pilot, the rowers shall by their strength but run her on the rocks and into the sands▪ ●herefore ●e that sitteth at the stern, and discerneth the coasts, bringeth the ship to the haven rather than the mariners. And this was the glory of the Romans, that they conquered the world by wisdom, not by strength. The Romans were civil and prudent, other nations barbarous and strong. If beasts knew their strength, they would bear rule over man, and bring him into subjection under them, to labour for them as they do for him, and would pray upon him. If Absalon had obeyed the counsel of Achitophel, 2. Sam. 17. 1. 2. 3. he had prevailed against David; but being young and heady, strong and furious, such like violent courses best pleased him. For when Hushai told him of an host like the sands of the sea shore for multitude, and that it should fall on David and his men like dew, not leaving a man alive, and that they would draw down cities with ropes into the river, not leaving one stone behind them, he preferred this violent fury before the murdering counsel of Achitophel. For the Lord had appointed to defeat the good counsel of Achitophel, that he might turn Absalon's foolish strength against himself. If Rehoboam had followed the sage counsel of the Ancients, and not taken the violent courses of the young men, he had not lost ten parts of his kingdom.  
And one sinner destroyeth much good. The Hebrew is Vechotea, that is, one declining, diverting, aberring from the right way or strait course into byways. The words may be taken as a confirmation of the former sentence concerning the excellency & necessity of wisdom in wars. He that faileth but once in policy or counsel through neglect, shall weaken his host, and give advantage to the adversary, & haply lose all his former victories, as Hannibal and Attilius Regulus, and many more stout warriors have done Or rather they are an explication or illustration of wisdom, by a distinction of wisdom and wise men. For there is wisdom joined with the fear of God, commonly called good wisdom; and there is worldly crastinesse, which Saint james termeth, earthly sensual, and devilish, jam▪ 3. 15. and the son of Sirach termeth it, execrable malice. Such was the counsel of Achitophel and Herod. This wisdom is serpentine and diabolical, like that of the High priest, princes, and pharisees against Christ, and his spiritual kingdom. It is suggested of lust, and ingested of Satan.  
One sinner destroyeth much good, as one wiseman, fearing God, doth much good, as the Parable afore showed, and the example of good Obadiah and job testify; and of Hushai also. So again, one fraudulent, crafty guileful person bringeth a curse upon a whole commonwealth, as jeroboam did, whose execrable device, to establish his kingdom; see 1. King. 12. 26. to the end▪ So Herod to establish himself in his kingdom, slew all the children in Bethlem, and the coasts about, that were two years old and under. Such were the plots of Absalon against David, of the high Priest, and princes of the jews against Christ. The one will get a kingdom by wicked wisdom, and the other preserve their kingdom by wicked wisdom. But good is neither gotten nor preserved by evil. For God will be God, and glorified only, and man shall be a beast. The mischievous imaginations of the wicked shall not prosper. Such is the wisdom of Antichrist, and to conclude, of the Devil and all his children. All evil proceedeth of them, and in the end falleth upon them, as the dew that riseth out of the ground, and falleth down upon the ground. Therefore, how profitable and wise soever the counsel of a wicked man seemeth to be, yet give no ear unto him, though ourselves (being evil) are ever inclinable to the worse part. For his counsels and doings (in the end) will mar all. He will but show forth witty folly, and bring desolation, shame, and perpetual ignominy. All shall be in the end but the crackling of thorns under a pot. For they do hatch Cockatrice eggs, and weave the Spider's web, Esay 59 5. They are crafty fools, hindering what good they can, and doing evil, hurting many, and killing themselves. There is nothing in them but self-love, pride, hatred, and mocking of them that are good. The good wisdom of God in his children which is humble and loving, they despise, and deride, exalting and preferring their own serpentine suttlety. For they are of the Devil, seeking their own wills, lusts, and glory, not Gods, nor any man's good.    

CHAPTER X.  

Verse 1. Dead slies cause the ointment of the Apothecary to send forth a stinking savour: so doth alittle folly him, that is in reputation for wisdom and honour.  
THis Chapter hath two parts. First, an exhortation to perseverance in wisdom, verses 1. 2. 3. Secondly, a remedy against vanities in civil government by the direction of wisdom; from verse 4. to the end. The Exhortation is enforced by an argument drawne ab incommodo, from the hurt, and inconvenience that shall follow upon inconstancy, negligence, or levity.  
A little folly staineth or disgraceth him that is in reputation for wisdom. It is illustrated by a similitude of dead flies infecting the Apothecary's ointment. As an ointment made by th'u'rt of the Apothecary is esteemed most precious, & desired of every one, yet is it corrupted with a few dead flies, and contrarily casteth forth a stinking savour that offendeth the sense: even so a man that hath been highly esteemed for his wisdom, doth by a little error, yet indiscreetly committed, lose his former grace and reputation. A black spot in a white sheet is seen of every one, that can hardly discern other colours; and secret envy that is put to silence by the common fame and grace, yea and carried back with the sway of the multitude, as the Ship is with the Tide, breaketh forth as waters when a small gap or breach is opened. And this is also vanity. God is only good, only wise, and will be known to be so. If Solomon had not been tempted to folly by his heathenish wives, nor josiah given the battle to Pharaoh, without ask counsel of the Lord, yet aftertimes shall bewray the ignorance and vanity of man, seeing that that which seemeth to be both wisely and well done for the present to man's reason, hath a diverse and contrary event for want of wise providence. Therefore is God only wise, only good. Man must not therefore be discouraged, but more carefully imitate him, and learn as children do of their parents, and as wisdom hath taught us, Mat. 5. 48. Be you perfect sv your heavenly father is perfect,   

Verse 2. A wise man's heart is at his right hand: but a fool's heart at his left.  
THis verse setteth down the means whereby to prevent and avoid the blemish of folly, and to maintain still the honourable reputation of wisdom. The means is double, or hath two members. First, the wise man is led and guided by understanding, according to the fundamental truth, or the right ground▪ of things. Secondly, if he err, he soon perceiveth it, and quickly recalleth and recovereth himself. This is illustrated by the contrary, and both contraries by a similitude of the right hand and the left. A wise man's heart is at his right hand. The right hand is more strong, agile and operative than the left, therefore the artificer handleth his tool, and worketh with it, and so proceedeth well, and bringeth his work to perfection: but if he give but one stroke with the left hand▪ he marreth his work; for the left hand is but an helper or servant attending on and governed by the right. Therefore the eye and mind of the worker, is ever at his right hand: so likewise sound reason or good understanding is a man's right hand, and his affections are his left. The wise man is always inclinable to good reason: his eye, mind, heart is altogether fixed on the ground of the truth, and thereafter he worketh and proceedeth; and his affections are but attendants and servants to his wisdom, which he hath at command: but if he yield or give place but once to them, P●ssima suggerunt, they are brutal, he marreth all the splendour or grace of his work, even that one stroke shall be a great blemish and eyesore. Let not him also that can fundamentally and methodically carry his work with him, intermingle a foolish opinion or persuasion of another, lest it be as brimstone cast into the lake or vessel of the Alchemist among gold, whereby his work is marred. Moreover, a man is the right hand, woman is the left. For she was created for an helper, an upholder of the family, not an actor: (yet is some man left handed,) the prudent man oft times giving place to a woman, is as gold mingled with brimstone, or as one that holdeth his work in the right hand, and worketh with the left. Adam, Solomon, Samson, may be examples hereof; and if job had regarded his wife's counsel, all his innocence had been utterly corrupted▪ and his uprightness perverted, but the heart of a wise man is at his right hand. The other member of the means is understood by anantapodosis or ellipsis, and is gathered by the opposite, vers. 3. This is illustrated by the contrary practice of the fool. The heart of a fool is at his left hand. The fool is carried with his affections, he is always in clinable to folly, a wicked and a vain thing soundeth best in his ears, wisdom cannot enter into his head, wholesome instruction he abhorreth. For he hath an evil heart, unpurged, unhallowed, and therefore is he ever inclined to the worse part. His grounds are broken and confused, disturbed, and ruled by his lusts, so are his proceedings disorderly, and bring forth vanity.   

Verse 3. Yea also when he that is a fool walketh by the way▪ his wisdom faileth him, and he saith to every one that he is a fool.  
THe second member of contrary folly, serving to illustrate the practice of wisdom, or second member of the means, whereby the reputation of a wise man is preserved from blemish. Yea also when he that is a fool, etc. When a wicked man is entered into the way that his filthy lusts have drawn him into, than his heart faileth him, he considereth not whence he is swerved, nor whither he tendeth; but being proud and wilful, he will neither reclaim himself, nor be reclaimed by another, but saith to every one that he is a fool, he declareth his folly, and maintaineth his folly. He hath no delight in understanding, but that his heart may discover itself, Prou. 18▪ 2. seeking out reasons and excuses for his folly, and giving foolish answers to every thing that is objected against his folly, and also strengthening himself with the opinions and testimonies of such like as himself is. Whereas contrarily, the wise man presently acknowledgeth, concealeth, and speedily salveth his error, antequam in publicum exeat, before it break forth, he killeth it in the hatching. But the fool never ceaseth till he fall into utter obloquy and contempt, and in the end becometh desperate and shameless, and as almost nothing offended at the reputation of a fool or wicked person, but oft times rather glorieth in it. Or, by way may be meant every way wherein the fool walketh, & place where he is, he babbleth and declares his folly to every one where he cometh, so that all men may see his ignorance, wrathfulness, and wilfulness.   

Verse 4. If the spirit of the ruler rise up against thee, leave not thy place: for yielding pacifieth great offences.  
HEre beginneth the second part of the Chapter, setting down a remedy or rule to arm a man against vanities and miseries incident to man in civil government. The confusions and disorders thereof must be rightly considered by wisdom to the pacifying of the mind, no● be opposed by contrary vanity, seeing that there is a wisdom of God in these vanities not vain and unresistable. The scope hereof is to teach modest and submiss behaviour in wisdom towards Princes: for they are either the faithful shepherds of God, or else the rods of his correction. If the spirit of the ruler, etc. If the Ruler hath taken a displeasure against thee, if his anger be kindled against thee, that hath authority and power over thee, leave not thy place, oppose not displeasure to displeasure, though he be wrongfully displeased, go not out of his sight in anger, nor move thyself from place to place, nor use any gesture or countenance as they do that are angry. Neither rebel, nor show rebellious disposition, but contrarily (understood by anantapodosis or ellipsis, most frequent in the Scriptures) use what means thou canst to save thyself, by saluing the wound, or vexed spirit of the Ruler. For yielding pacifieth great offences. Heb. marpeaci, that is, sanctity, lenity, or healing shall make great sins or offences to cease.  
The precept is confirmed by three reasons. The first is contained in these words drawn from the effect of submission. The second from verse 5. to verse 12. The third, from verse 12. to verse 16. Concerning the first, yielding is an acknowledging, submission and deprecation if a man be in an error, or have justly offended; also patience and forbearance if a man be blameless and innocent. For a Ruler er●ing is not to be convicted of error and reproved oppositively, which doth impair his place and person, but under subjection and correction to be rightlier informed in the matter or business. And this shall, in the end, give great content, and bring thee into greater favour than was the displeasure. Whereas contrarily on the one side thou shouldest provoke him to devose evil against thee, whilst that he contendeth for his honour, or to quiet his mind by revenge; and on the other side, inwrappe thyself in endless troubles by sinister courses. For he is too high and heany for thee to contend against.   

Vers. 5. There is an evil which I have seen under the Sun as an error, which proceedeth from the Ruler.  
A Second reason of the precept is, because that by patient submission the prince's ire shall not only be healed and retracted from revenge, as was said before, but also the subject shall prevent and avoid many evils, that through his sinister courses he should procure unto himself, to verse 11. and afterwards be inevitable, verse 11. This reason, as I think is propounded by way of a complaint. First, geverally in these three next verses, the answer whereof is illustrated by comparisons in the next four verses after. There is an evil which I have seen, etc. There is a principal and special evil to be seen in this disordered world, as an error which proceedeth from the Ruler: an illustration of this evil by a comparison of the like. As the error of the Prince is a public evil redounding to the hurt of many, yea of the whole Commonwealth, as himself is a public person: so is this also an evil very grievous, whereby great calamity often ensueth to men both in respect of their persons and estates. If any man understand this of the error of Princes, Preferring unworthy and unfit persons to the place of dignity, and magistracy, which causeth much evil in the kingdom; I easily yield to it.   

Verse 6. Follie is set in great dignity, and the rich in low place.  
A Particular explication of the evil or disorder before generally propounded, and illustrated in these two verses; Follie is set in dignity or height, and the rich in low place. Follie, a Metonymy of the Adjunct, for fool▪ By fool, is not meant him that is destitute of reason or understanding, but him especially that having both, useth neither or abuseth both. As the fruit of cracked or crazy reason is folly, so of corrupt or wicked reason also. There is more hope of a fool then of him that is wilful in his ways, corrupt or wicked wit is worse than a weak understanding. By Rich, is not meant wealthy, but rich in wisdom, understanding, discretion and gifts to discharge the high calling of a Prince or Ruler, as it is said, that God gave to Saul another heart, 1. Sam. 10. 9 and which was figured by the holy Oil, wherewith the Kings of Israel were anointed at their coronation. This is the complaint of Solomon, that unreasonable, and reasonless men should sit on the Throne, and the Bench. That such should reign and sit in the place of judgement is the secret judgement of God, either because people despise the goodness of God in his word, and so he setteth evil princes or children to rule over them, or else for their trial, that their faith may be tried under a wicked Ruler. But it followeth not, as this complaint intimateth, that either wicked or childish Princes should be seditiously thrust out of their place and office, as Childericke King of France is said to have been by Pope Zacharie: For that is nothing else but to offer violence to God, to pull the scourge out of his hand, which with patience we must bear. But we must rather look to the cause thereof, our sins and hypocrisies; we must pray for pasience and repentance, and pardon, and so remove evil with good, and not contend against God to increase our miseries.   

Verse 7. I have seen servants upon horses, and Princes walking as seruunts' upon the earth.  
BY servants is meant unworthy persons, of base spirit, and roguish conditions, such as are enthralled to their justs, such as hate wisdom, and instruction, despisers and mockers of godliness, and them that are good, which if they were but separated from their riches and authority, and their cloth taken from them, would be most contemptible do naughts of all other, belials, good for nothing at all. Upon horses. Advanced to honours, sitting on the seat of judgement, and place of justice, abounding in wealth, faring deliciously, apparelled gorgeously, dwelling in sumptuous houses, stored with costly furniture, enjoying the pleasures of the world, as job complaineth chapter 21. David in Psal 73. and Amos chap. 6. riding abroad on pleasure, riding on strong and shining horses, riding in Coaches, hunting, and sporting, entertaining and being entertained sumptuously.  
And Princes walking as servants on the earth. That is to say, men of learning, discretion, wisdom, godliness, gravity, wanting semblable meat, drink, apparel, building, household▪ stuff, lodging, friendship, and for want of an horse travelling on foot, like to labouring men, and servants, and working for want of necessary food and raiment, as the meanest men do. If this were not in the Church as well as in the Commonwealth, it were more tolerable. But better it is to walk on foot to heaven, then to ride on horseback to hell with the fool.   

Verse 8. He that diggeth a pit shall fall into it, and who so breaketh an hedge, a Serpent shall bite him.  
THE answer to this complaint is contained in these next four verses, expressing the evil that a discontented, immodest, or rebellious subject bringeth upon himself, not barely propounded, but illustrated by four elegant similitudes, whereof two are set down in this verse: He that diggeth a pit, shall fall into it. A proverbial sentence taken from those that make graves, or deep pits, which often unawares fall into the same themselves. In those Countries they use to make pits lightly covered over with straw, leaves, sticks and dust to catch wild beasts in, and to catch me also in. It is applied to plotters and devisers of mischief, which going about to harm other men, are cast down into the pit of their own counsels, Psal. 7. 15. 16. He made a pit, and digged it, and is fallen into the ditch, that he made, his mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. So Haman was hanged upon the same gallows, that he had prepared for Mordecai, Hest 7. and Perillus was first broiled in the brazen Bull that he made for the tyrant Phalaris to torment others in. joh saith, The Lord taketh the wise in their craftiness. This craftiness is the wisdom of the world so much extolled. If a man be subtle and politic for his own advantage, though others be hindered and harmed thereby, and God dishonoured, yet he is praised, at leastwise he is highly conceited of himself for his wisdom. It is commonly said, The best gamesters have the worst luck, so these crafty foxes play often wily beguile themselves For the Lord will not let their wicked imaginations prosper, lest they be too proud He that intendeth evil against the Ruler, is secret and deep, but he first falleth into his own pit. The savage Papists have afforded forded us many examples hereof in this Land▪ for God hath given them up into a foolish and reprobate mind, to make snares, traps and pits for themselves; it is all their practice, they do nothing but work their own woe. They rush against the rock, and are split in pieces.  
And who so breaketh an hedge, a serpent shall bite him. He that goeth about to dissolve the government, or alter it at his pleasure, which is compared to an hedge, shall be stung of the serpent, evil shall light on him unawares, that imagineth evil against the Lords anointed. Therefore would not David touch Saul▪ that wrongfully sought his life. Thus was Achitophel taken in his own wiliness; and Absalon, 2. Sam. 18. 14. was stung with the darts of joab. And Pharaoh persecuting the Israelites, or rather the Lord in his people, was over whelmed with the waters; and so it fared with Guido Fauks and his fellow-conspirators.   

Verse 9 Who so removeth▪ stones, shall be hurt therewith: and he that cleaveth wood, shall be endangered thereby.  
Whosoever diggeth down another man's wall to enter into his house, or removeth landmarks, shall be punished, either with misfortune in the evil doing, or by law. Or, the meaning is, he that diggeth stones out of the quarry or rock, and lifteth them up, or carrieth and recarrieth them, is in danger to be hurt; and he that cleaveth wood, is in danger to be hurt many ways. He that goeth about to remove a Ruler out of his place, and to divide a settled government that is at unity in itself, undertaketh a dangerous piece of business. As he undertaketh a desperate work, such shall his reward be. It is evil meddling with edge tools, and heavy stones, and trees are not for children to deal withal.   

Verse 10. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom 〈◊〉 profitable to direct.  
IF the edge of his axe or wedges be blunt, and unfit for such works, and he hath not whetted or prepared and fitted them according to the greatness and knottiness of the tree, then must he add to more strength, and weary himself, but effect nothing, unless the breaking of his tools, and maiming of himself: so he also that diggeth a pit without knowledge and skill, that rashly breaketh up an hedge, and removeth stones without consideration and art, and good advice, shall effect nothing by strength, but hurt himself, for such weights are not to be dealt withal by plain strength. But wisdom is excellent to direct. Wisdom prepareth a good tool to work withal, wisdom considereth the weight of the work, and contriveth accordingly. For plain strength availeth little in woodworkes, stoneworkes, ironworkes, which are done by art and fit engines and instruments. Well, as these things are not done with inconsiderate strength, but by art and diligence; so neither can any man by wilfulness, forwardness, or foolish strength prevail against the Prince, nor appease his anger or heavy displeasure by any such like opposite courses. For this is an heavy matter or subject to work upon, not to be enterprised without perfect skill, sharp tools, and mature deliberation to contrive it. A ship is a weighty vessel, and cannot be used at our pleasure as a little boat or a dish. A King counterpoiseth the kingdom, and the states of kingdoms are not often changed: he therefore that undertaketh that work is a fool, swimming in a pit full of snakes to catch an eel. When God will bring a general judgement or utter destruction upon a land, then shall he in wisdom effect it as pleaseth him. The Papists will needs make themselves Gods actors, pretending his cause: they are the devil's solicitors and actors, and God giveth them the overthrow. For what special revelation or command have they to stab and poison Princes? or to set up a monarchy by bloodshed? The Church was neither so planted nor augmented, as the Antichristian synagogue hath been: for than should Christ have had need of Peter's sword; and then the Apostles should have killed, rather than have been killed, with a word, as Peter did Ananias and Saphira. Therefore the Papists dig pits, and fall into them; they break up hedges, and are stung of serpents; they cleave wood, and cut their own legs, and trees●all on their necks, they remove stones, and are bruised therewith, the whole quarry, the rock grindeth them to powder. For wisdom is excellent to direct: but they want the wisdom which is of God, and cometh out from his throne, therefore are they taken in the wiliness that they have imagined.   

Verse 11. Surely the serpent will bite without enchantment, and a babbler is no better.  
AN amplification of the evil which cometh through improvidence and want of solid counsel, which evil is inevitable and incurable, surely the serpent will bite without enchantment, and a babbler is no better. As it is a vain thing for a man to handle a serpent, trusting either to his strength, or hoping that the serpent will not bite; and as it is more vain to begin his charm after that he is stung, for then both strength, hope and charms are all in vain: so is he upon whom the displeasure of the Prince is fallen for his contumacy and rebellion but a babbler, his afterwit is worth naught, it will cost him a great price notwithstanding, which shall make it to be more abhorred.   

Verse 12. The words of a wise man's mouth are gracious: but the lips of a fool will swallow up himself.  
A Third reason of the precept, verse 4. The words of him that speaketh in wisdom are acceptable, and procure him favour and grace, as they proceed from a gracious heart. For he knoweth what is best pleasing to God for him to speak, and what is most acceptable for good men to hear, and what deserveth to be accepted for faithfulness and truth. For by his wise handling of the matter, the equity thereof is found out, and favoured by reason of his forcible and good arguments used in his defence. Also his mild and submiss behaviour and patient speech, worketh upon the Prince to pacify his displeasure, and mitigate his fierceness; yea and he stirreth up friends by his wise discourse to stand in his defence, and to intercede for him, whereupon his cause beginneth not to be his own, but other men's also, and so is the Ruler soon persuaded. By Prince and Ruler is meant every superior. But the lips of a fool will swallow him up. An illustration of the reason by an antithesis or opposition of the contrary. As the mouth or gracious and acceptable speeches of the wise delivereth him, and reconcileth the Ruler, and procureth him favour: so contrarily the mouth of the fool devoureth him, or destroyeth him. For the fool neither knoweth nor regardeth those things, but vomiteth out perverse speeches, such as tend to rebellion, and show forth a rebellious disposition, an heart implacable and revengeful, whensoever opportunity shall offer itself to do evil, contrary to the practice of David. So joabs' rustiei speeches were but harsh, 2. Sam. 19 5. if his good counsel had not qualified the rigour thereof, and at this time strength was in his hands. His answer was better, 1. Chron. 21. 3. and he did wisely, vers. 4. in that he contended not against him in that doubtful unlawful commandment. For he knew not the intent of the King's heart, yet he uttered his suspicion in most wise sort, with a secret implicit reproof, vers. 3. For it was not his duty to demand reasons of his master, because he was but a servant: and a servant is but the hand, not the heart, the foot, not the head of his master. That which a man knoweth to be contrary to God's commandment, he may refuse to do, yet wisely, though he suffer persecution for it. For than is God persecuted, and not he, the cause is Gods. For every master is but a commander under God, as he is commanded of God, Nemo sui iuris est praeter Deum. And even things indifferent must not be enormous, but have relation to things necessary, whence they are to be deducted by good consequence. For God must have no corrival in the least things. And we must not be the servants of men, saith the Apostle, but subordinately under God. Whatsoever we are enforced to do, hath externum principium, their sin is the greater, and ours the lesse. Let our Rulers and all commanders therefore take heed, that they abuse not their authority to persecution: for they themselves are but substitutes and servants under God; and God shall be avenged on them righteously, that vex his people wrongfully. For he alone is autexousios & aneuthunetoes.   

Verse 13. The beginning of the words of his mouth is fooleshnesse: and the end of his talk is mischievous madness.  
THe next three verses are an explication of the former words generally propounded, amplified by the degrees of his folly. The beginning of the words of his mouth is foolishness. The fool hath not an understanding heart, he apprehendeth not the ground of a matter, he discerneth not the truth from error to set himself in the right way at first, but he imagineth and speaketh also according to the suggestion of his lust. He is an idiot, that well knoweth what he would have, as all beasts in their kind do; but what is right and fitting, he regardeth not. For God is not in all his thoughts, Psalm. 10. As his speeches are at the first vain and frivolous, that a man cannot well understand him what he would, for he is double and confused, so is the end of his talk mischievous madness, he settleth down on his lees. In the end he plainly bewrayeth that wickedness is in his mind, and madness or violent wilfulness in his heart, to procure much evil unto others, and more unto himself.   

Verse 14. A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell?  
SEcondly, he multiplieth vain words for the excuse and defence of his folly, his foolish enterprises, and wilful proceedings, figured by aprosopopeia or mimesis. As the fool's heart is not fixed on God, nor hath the love of his truth in it, for he hateth such knowledge; so he is full of groundless imaginations according to his variable lusts: and though his words be not always ill, yet he never speaketh well. For a proverb or wise sentence is odious in a fool's mouth, he so polluteth it by misapplying it.  
A man cannot tell what shall be, and what shall be after him who can tell? These are the sentences of the wise, Chap. 6. 1●. Who can tell a man shall be after him under the Sun? Chap. 8. 7. A man knoweth not that which shall be. The intent hereof, is to show the vanities and miseries of this life, but the fool applieth them to defend vanity and wickedness, and to show the possibility of his wilful and witless enterprises. So there are good words in the devil's mouth, Mat. 4. 6. but they are wickedly applied and used. The words are an argument of comfort to the children of God, drawn from their safe protection by the Angels of God: but Satan distorteth the true intent thereof, to persuade Christ to refuse the ordinary means of God's appointment to tempt God. If the Angels have charge over thee, cast thyself down headlong. When we do without warrant or command, we put ourselves out of the Angel's charge, for they are faithful attendants on God, wholly depending on his will, not on our disobedience and rebellion. To proceed, the fool hath not wit, but will, he will not be persuaded nor dissuaded by sound reason; but what he willeth, he hopeth, and what he hopeth, shall not be to him impossible, for he maketh all things chance and luck. And so deriding wisdom, he dependeth on fortune. Whereas fortune is nothing but our ignorance and improvidence. The more wisdom and providence, the less fortune; but fools term those things the fortunes of the wise, which they by wisdom foresaw, and by counsel and right means brought to pass. So the fool is wise, but for ill lucks and ill haps, which he saith none can be against. Who then shall persuade him that he is a fool? who shall dissuade him from his folly? For a fool hath example's pro & contra, for his own lusts, but the intendment and circumstances he regardeth not, the differences and conveniences he discerneth not. If his contrary and bias courses produce not such effects as he seeth in the world, than it is ill luck, but whether himself be a wise man or a fool, that he discerneth not, whether his lust and desires be opposite to God's providence or no, he knoweth no more than a beast; but some have hap, and some stick in the gap; and give a man luck, and cast him into the Sea.  
The fool is so hopeful and chanceful, that he careth not much what he saith, how he speaketh, to whom he speaketh, when he speaketh, or doth any thing. How spoke such a one? How did such a one? Why might not I say this, or do that? (so Esopes' Ass imitated the Dog, fawning and leaping on his master) what can come on it? It is as it is taken, as it falleth out, who can tell until he try? What knew I whether this or that would have followed? who can tell any thing? must not all be as God will? The fool indeed stands all upon trials according to his lust, but what the revealed will and commandment of God is, he regardeth not, he is an enemy to that knowledge. But the wise knoweth that there is a convenient season, and due time for all things in the appointed time of God, that every season, and every conditure or condition of time produceth his own words, and deeds, silence, or surceasing. But the fool observeth nothing, he will say, as others say, I have said, and do as others have done. That which in it own time is wisely spoken or done, is at an other time flat folly, and iniquity. So the fool in his best mood neither imagineth well, nor speaketh well, nor doth any thing well. For, the good that is past he cannot apply well to the present. For Nabal is his name, and folly is with him.   

Verse 15. The labour of the foolish wearieth every one of them▪ because he knoweth not how to go to the City.  
THirdly, the fool will never be wise, nor give over his folly. He is so proudly conceited of himself, and so wilful, but wearieth himself in his crooked and disordered ways, and is wearied with the evils that his follies have entangled him in. He is full of troubles, for as he wanteth wisdom and the fear of God, so he meddleth in many matters that are above his reach, whereof he knoweth neither beginning nor ending. Why is the fool wearied in his manifold, crooked and presumptuous businesses? Because he knoweth not to go to the City. The plain tract, and even path of wisdom, the King's high way, the royal commandment▪ jam. 2. 8. he knoweth not, being like to a blind man, or staggering drunkard, that can not keep the high way that leadeth directly to the City, but wandereth in crooked, and turning by lanes, backward and forward, to and fro, being wearied with these his own ways, when he hath forsaken the right way, as the men of Sodom were with seeking for Lot's door; fools are full of wit, as they think, and so, full of business. What is meant by the weariness of fools, they themselves do interpret, Wised. 4. 5, 6, 7▪ 8. We have wearied ourselves in the way of wickedness, and destruction, and we have gone through dangerous ways, (by▪ way) but we have not known the way of the Lord (that leads to the City.) What hath pride profited us, and pomp of riches brought us? These fools loved weariness, and weariness was their portion. They loved to weary themselves, and others also▪ and they were, and shall be filled with the fruit of their own ways.   

Verse 16. Woe to thee, O Land, when thy King is a child and thy Princes eat in the morning.  
A Reitteration or renewing of the former complaint, vers. 5 6. 7. showing forth the common discontent, and grief of the querulo us multitude, who being impatient of afflictions which God hath laid upon man si●ce the Fall, but yet extenuateth the same in mercy, or augmenteth the same in justice, accordingly as we obey or disobey him; who being I say impatient, and eagerly and erroneously pursuing a worldly felicition, and joyful contentment murmur against Princes as causes of their afflictions, or hinderers of their conceited fantastical happiness. (Whereas they themselves are a weariness to princes, and ●o themselves; so every contentious fool and wilful fool curseth Lawyers, and wisheth that there were none, when his money is spent, and his wicked will lost.) The jews expected such a kind of Messias or Redeemer that should free them from the bondage of the Romans, and vexations of their enemies, amongst whom they had been dispersed many years, and therefore they followed Christ in such troops and multitudes, and many offered themselves to be his disciples in such worldly respects, aiming at the advauncement of their persons and estates in the world; and the disciples being yet weak and rude, hoped as much, but judas especially: therefore, when both he and the people saw that their expectation should be frustrate, as himself by many parables and plain speeches reclaimed them from such vanity, he betrayed him, and they crucified him. For they were afraid lest they should not only have no profit by him, which they looked for, but also by his means procure the displeasure of the Romans, and so lose that small freedom which they had. Wherein we may learn what the spirits of the unsanctified common people are in such complaints, and of those chiefly that talk so much of the goodness of the old world. They falsely imagine that the Pope much eased them of the burden of Princes, and Nobles, whereas they were both body and soul the Popes, and the Devil's vassals, excepting the Elect. And that is a thing which the natural man, who is filius gehennae, desireth. To conclude▪ it is rebellion, not religion. They would fain enjoy a carnal peace, contentation, and felicity they care not how. The sons of Adam would fain be in an earthly Paradise again, which thing Solomon reclaimeth them from in this book, to cause them to look for the true, spiritual, and everlasting peace and happiness, and to enter into the heavenly Paradise. Let us therefore murmur at our sins, and be discontented with our discontentedness, and behold our wickedness in our afflictions and troubles, which are but the measurable punishments of our unmeasurable sins, and set up our rest, peace, and comfort in him only▪ and there only, in whom, and where it is to befound, and had.  
Wobe to thee▪ O Land, when thy King is a child. This complaint in the verses before, showed forth indignatio, which being pacified with Salomon's answer breaks forth again after another manner, to wit, in an exclamation▪ commiseration, or desperation▪ which is further emphatically coloured with the figure apostrophe, to press it more forcibly. The parts, in respect of the subject or matter, are two. First the childishness, or insufficiecy of the King to rule. Secendly, the voluptuousness, or riotousness of the Nobles. Woe be to thee. This word always importeth some great evil, as here it signifieth the foolish prince to be the greatest evil, and a sure token of God's anger it is indeed. Therefore the Lord threatened to set children to rule over the rebellious jews▪ under whom there should be neither peace, nor justice, but oppression and wrong, every man vexing and devouring another. When thy King is a child. By Child, he meaneth not so much one that is young in years, as in understanding, and discretion. S●nex aetate, & iuvenis moribus, old in years, but a child in discretion, and contrarily, is a distinction well known. When joash was young, he followed the counsel of jehoiada the high priest, and the Land prospered, and the Church flourished, but in his elder days, he became a child, being misled by the wicked princes, 2▪ Chron. 24. So Vzzia● being but sixteen years old reigned well, 2. Chroni●. 26. 3. And josiah began to seek the Lord when he was a child, and reigned well all his days. 2. King. 22. But contrarily, Rehoboam was forty years old, when he showed childishness in refusing the wise counsel of the Ancient▪ 1. Kin. 12. To conclude, that king is termed a child, when he is ignorant of the Law, & without discretion, contrary to the commandment▪ Deu. 17. 18 19 20. Secondly, when he is mindless, & forgetful of the cause of the poor, and of the righteous, which are always oppressed▪ & falsely accused by the rich, and the wicked. Thirdly, when he that should govern, is rather governed and led by others, giving place to crafty and flattering persuasions, as joash did, after that jehoiada was dead. Fourthly, when he committeth the government and care of the kingdom to others, which at their pleasure prey upon the subjects, enriching themselves by oppression and robbery both of Church and commonwealth, whiles he followeth his pleasures and vanities. Fiftly, when he is provoked to wrath for trifles, but passeth by the great matters of the law, as the pharisees did. Sixtly, when being addicted to licentiousness he crusheth the Church, the godly and ancient, through the false suggestions of profane Princes, as joash did, but openeth the mouths, and strengtheneth the arms of wicked flatterers, yea suppresseth the one, and countenanceth the other, as children love to be pleased, and are kind to deceitful flatterers, but they hang down their heads, and run away from their true hearted friends and best counsellors. Briefly, when he seeketh not God's glory in obedience to his word, but his own glory, as Saul did. Therefore Samuel told him that he was become a fool.  
The second part of the woe, is the riotousness of the Nobles and officers, which give themselves to pomp and prodigality, not regarding the welfare of the people, but their own bellies, which is meant by eating in the morning. They meditate not, study not, consult not in the morning, when wit and memory is fresh, for the welfare of the Church and commonalty, but for covetousness, oppression, pride and pleasures, as it is said of the idle shepherds▪ Esay 56. 12. Yea rude Princes oppose themselves to the fear of God and practice of religion, and contrarily give countenance to rude libertines, left their rudeness should appear to the commons, and so breed contempt, and shake off the yoke of obedience; whereas if they themselves were godly and gracious, they should be loved of the godly and be a terror to the wicked▪ as job was. They should bind Kings with chains, and Nobles with fetters of iron, much more the commons, such honour have all his Saints, Psal. 149. 8. 9 And why should not Kings be Saints? It is no disparagement to their royalty, though wicked Amaziah bade Amos prophesy no more at Bethel, because it was the King's Chapel, and the King's Court, Amos 7. 13. yet not many wise, not many noble, not many learned after the flesh hath God called, 1. Cor. 1. And it is hard for the rich to enter into the kingdom of heaven, yet are all things possible with God that sanctifieth. When Princes are not godly and gracious themselves, their own consciences breed jealousies and evil suspicions in them, even when there is no cause at all. For the wicked man flieth, when none pursueth, when none opposeth, as Saul pursued David, and grew at length into such extremities as to slay the Lords priests, and to account them his enemies and worst subjects that feared God most, and most lamented his case, whereas his cavilling clawback's brought him to a miserable end.   

Verse 17. Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness.  
AN illustration or aggravation of the former grief, by the antithesis, or opposition of the contrary blessedness of the land that is governed by the royal hearted King, and truly noble Princes. Blessed art thou, etc. By noble is not meant him only that is of royal blood or descent, for so was jehoiakim, who is likened to an ass, jer. 22. 19 or carrion, and jeconiah, whose name was curtalled and cropped off in contempt, as the laps of David's servants were by the King of Ammon. vers. 24. Neither by son of Nobles is meant him that thinketh himself glorious for his ambition, pomp, pride, cruelty, as Rehoboam did, and Sennacherib, Nabuchadnezzar, Antiochus, Herod, etc. but he that was noble hearted, as was David, who was borne of mean parentage, and josiah, who was not given to pomp, pride, ambition, superfluity, but was content with a mediocrity, and delighted in purging the Church of Idolatry, in setting forth the glory of God, as David did▪ He that is wise and godly, is the truly aged, though he be a child, and truly royal and noble, though he be poonre, as Solomon said before, Chap. 4. 13. He that feareth God, and hath command over his own lusts, and not captivated to his own will, is truly royal.  
And thy Princes eat in due season, etc. That is, when thy Magistrates, Counsellors and officers are moderate and modest, not given to feasting, banqueting, prodigality, pride, glorifying one another in the flesh, not to proud apparel, proud buildings, not to sports and pleasures, drunkenness and venery, Prou. 31. 3. 4. 5. 6. 7. For who is then graced, preferred, rewarded, but the vassals of their lusts? The Church and Churchmen go to wrack, wanting necessary meat, drink, apparel, lodging, etc. but rather to sobriety and parsimony, not to oppression and robbery, but to liberality and bountifulness; not to careless wasting of the wealth of the land, but to preserve and increase the same; not to rob and spoil, but to enrich the Church and commonalty: lastly so to serve the body, that the body of the Church and commonwealth may be served by it, and the Lord by both.   

Verse 18. By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.  
AN exposition or explication of the woe or misery, especially of the former part thereof, vers. 16. illustrated and enforced by a comparison drawn from the evil, and disorderly economy or government of a private house or family, which showeth forth itself in the evil usage of the outward building. These evils are slothfulness, and carelessness, or idleness. The former is a vice of the mind, the latter of the body. A careless mind, an idle hand. Where those vices reign, the house not only decayeth, but rotteth, and droppeth upon the head of the improvident, slothful, unthrifty householder. A man in respect of his person is known by his apparel, countenance and gate what manner of one he is, as touching his ethics or morality, saith the son of Sirach. Again, he is known by his house, yard, grounds, cattle, servants, and children, what manner of man he is, as touching his economy or husbandry, Prou. 24. 30. 31. The house of the slothful man is ruinous, and droppeth through, his yard is like a vast desert, the fences and walls broken down, as a vineyard laid waste, his fields are overgrown with thistles and briers, his family is disordered and idle, one contending and quarrelling with another, girning one at another, all masters and unruly. Thus it is in the house of prodigals, drinking slipthrifts, and Belials, do naughts. Thirdly, in respect of his politics or magistracy he is known by his subjects. For as the householder is in his house or family, so is the magistrate in the city, and the king in his dominions. An house is a part of a street, a street is a part of a city, the city is a part of the kingdom. The king is the head, the kingdom is his body, consisting of members, whereof some are superior, as those that are placed in government under him, and are subordinate one to another, others are inferior,  
Whereas the Prince feareth not God, but is either covetous or wasteful, careless and dissolute, than the Church and common wealth go to wrack. The governors are ravening Harpies, and riotous, devouring the commons, and feeding themselves of the flock, yea every one after their examples preying one on another. The ungodly, flatterers, lust-seruers are advanced, and placed in offices for money or favour, for there is no care nor fear of God in the superiors, but every one that feareth God is dishearted, and he that speaketh uprightly is hated in the gate, and he that rebuketh is abhorred, Amos 5. And amongst those wicked ones, there is nothing but envy and contentions, every one being given to oppression, pride and ambition, and all enemies to God and godliness. Whereupon it cometh in the end to be a vast desert of wild beasts, and as a vineyard lying waste, spoilt with foxes and wild boars, like a field overrun and cropped up with cattle, and pastures rooted up with swine, and overgrown with thistles and briers. Such desolations doth the Lord threat upon carnality and contempt of his word. All these things declare what the Prince is, and by what manner of spirit the commonwealth is inlived and moved. For as the spirit of a thing is, such is the thing. If the spirit be weak, the body is overgrown, and overcome with diseases, as we see in plants, in beasts, in men. Now the spirit of household government is pater familias, the good man of the house. The spirit of polity, or commonwealths government, is the king. A prudent and valiant Prince hath a strong constitution, and sound body, his spirit worketh effectually in the finger, and all utmost parts, as well as at the heart and inward parts, that there may be soundness and joy in all the body.   

Verse 19 A feast is made for laughter, and wine maketh merry, but money answereth all things.  
AN explication of the complaint or woe, especially of the latter part thereof, vers. 16. which was this, Thy Princes eat in the morning, that is, spend their whole time, even the morning itself, wherein nature itself bindeth us to sobriety and solitary study, in eating, drinking, pleasures, like to the Sodomites, and bestial Princes of Israel. It is illustrated by the contrary, and right use of eating, drinking, and other expense. A feast is made for laughter. The use of meat, is the reparation▪ and conservation of the body in health and strength, that a man may be enambled to discharge the duties of his calling, wherein God hath placed him. He must keep his body in temperance, sobriety and chastity, that the mind may be more clear and free, of greater strength and vigour in the functions thereof, both for deliberation and execution. As for a feast, that is made for laughter, for a recreation of the mind and body at certain convenient times, and to preserve common society and neighbourhood, or rather to testify friendship and love one towards another, though particular businesses and necessities have distracted them, and drawn every man ad sua curanda, to care for his own things▪ of the use whereof feasting and co mmon meetings testify a certain community, such as in this disordered world, and miserable condition of man can be had. But to be addicted to feasting, to make a trade of pampering the body, as epicurishnesse, and beastliness. For beasts regard nothing but the belly; they are all body, and to feed well, is their perfection.  
And wine maketh merry. Wine also hath the same use that is of meats. He that giveth himself to drinking and companiship, is a drunkard, although he never be drunk. Therefore the Prophet Esay denounceth a woe against them, that are able to drink strong drink; Woe be to them, for they spend not only the time of life idly, and wastefully, but also make others drunk, and glory in evil. But wine is not for Kings, nor strong drink for Princes, Prou. 31. 4. but for the sick to recover health, as Saint Paul said unto Timothy, Drink a little wine for thy stomaches sake and often infirmities; and wine is for the sorrowful to revive the spirits, and disperse the blood of the oppressed heart to forget his poverty and misery.  
And money answereth to all things. This vetses may be interpreted thus. Their feast is made for laughter and prodigality, not for recreation, etc. and their wine maketh them merry to cast off all care, that they may more freely live in pleasure, Esay 56. 12. and their money or abundance answereth to all these things, that is, to none other use, but to maintain epicurish living, as is all ready said. Or else they may have dependence upon the former verse; The Building of them decayeth, and their houses drop through, who prepare feasts for laughter, and wine for rioting, and Luxuriousness, and their money serveth to all these things, to none other use, but to provide for feastings, drinking, and epicurish meetings. This interpretation may well stand. But to proceed in the former. Money answereth to all things. Having showed the right use of eating, and drinking, he now showeth the right use of money. Money serveth not for providing, and maintaining of feasts, delicious fare, pomp, and pride, but for all things. For money is not as other metals, limited to certain works, vessels, or instruments, but it hath in it, by humane constitution, the nature of all things, and is all things. So that he which hath money wanteth nothing that the world can afford. Therefore it is so loved and desired of worldlings, yea even of all men. If it were of a particular nature and use, it than should be less desired, and of some not at all. It is made for change, and ready supply of every man's need, that every one might be helped by other. Money therefore is all things, and for all things; not for feasts and drink, but to be laid out to other uses both divine and humane; not to be hoarded up from use, which is theft, because no man is for himself, but for others also, and others for him, which is the essence of Charity. He that giveth money, giveth, meat, drink, clothing, and lodging. He that hoardeth it up burieth all these necessary things in the ground, from God and the poor to his power: seeing that without money they can not be had; yet both money and all things under the Sun, and the Sun itself, serve for nothing but back and belly. Man's body is the centre of all material things. And if the body be the temple of the holy Ghost, there is neither money, nor any thing else, for the body, but all for God. If all men were for God, there should be no such hungering for money. It should be the vilest mettle of all other. For iron is better than silver. If man were perfect in innocence and holiness, he should need no money at all; it would be more trouble to him to carry money, than it is now to want money. The self-love, hatred, and misery of man appeareth in this, that he which hath no money wanteth every thing; and he which hath abvudance of money wanteth nothing. Where abundance of money is, there is abundance of covetousness, oppression, and all mischief; every rich thief striving who shall buy, nay wring and weary the poor out of all. Contrarily, when there is little money, there is greatest contentation and love amongst neighbours; but when money cometh in, it setteth all on fire▪ and parteth friends. The devil cometh in with it, for it in flameth the desire; and the devil bloweth the bellowes, and they that are in love with it, are beasts, Idolaters, the children of the Devil. For it is his bait and his hook, whereby he catcheth them, and as it were hangeth them up by the chaps.   

Verse 20. Curse not the King, no not in thy thought: and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.  
THis last verse is an answer to the complaint; It is propounded by way of an Admonition or Dehortation, which hath two parts answerable to the complaint, verse 16. The first is; Curse not the King, or, speak not evil of the King: figured by an Epanorthósis, or correction, no not in thy thought: or it is a Prolepsis answering to the common objection, Thought is free. If thou hast no evil thought, or evil disposition of the heart, thou canst not speak evil (otherwise thou canst not speak well;) let this then be one of the things that thou canst not do, and thou shalt be safe, thy tongue shall not slip. It belongeth to God only to reprove Kings by his word. For he is the servant of God, God's vicegerent, and must not be lifted up above his brethren, he is subject to the word of God, as well as any other, and hath special commandment to have the Book of the Law by him continually to be exercised therein, and he shall be punished for his transgressions as well as any other. This denunciation is made by man from God, but the execution is in Gods own hand. If a subject transgress, than he is punished, because the king is eustos utriusque tabulae. He hath the Covenant in keeping; he must be true and faithful to his master in punishing, protecting, rewarding his fellow servants, acconrding to his Lord's appointment, not after his own lust, and pleasure. Nemo sui iuris est praeter Deum. And things indifferent, wherein they have most power, must not be discordant from things necessary, but attendants and ornaments, not disparagements thereto. No man is his own, he neither standeth nor falleth, liveth nor dieth to himself, but all to God. All men are to be reproved and punished by the king, but the King by God alone: God denounceth judgement by men, but executeth by himself. If the Kingsmaners displease thee, look to thyself, and consider the beam that is in thine own eyes. For thou in thy state and dealings, and to thy power ar● bad enough, and if honour and power were put upon thy back, what manner of man wouldst thou be? Magistratus indicat virum. What wouldst thou do? Great matters surely. It may be somewhat for a while. If the burden of the whole kingdom were laid on thy back, thou wouldst bear it lustily. Even as a child set upon the back of a proud, stomachful, unruly horse, would ride lustily. Art thou in an office? Look to thyself how thou execucutest that. Art thou rich? what good dost thou? How behavest thou thyself towards thy poor neighbours, and tenants and servants? Thou art now a Scholar, what if thou wert a Schoolmaster? Dost thou know what thou art? what thou wouldst be thou well knowest not. Something lieth kerbed and pinned up in a secret corner, as flies in winter, that the warm Sunshine of Authority and Honour would produce. If the handmaid were mistress, how gentle, kind, and good would she be to her fellow servants and poor neighbours? Solomon saith, Proverbs 30. 21. 22. 23. For three things the earth is disquieted, and for four which it can not bear▪ for a servant when he reigneth, and a fool, when he is filled with meat, an odious or froward woman when she is married, and an handmaid, when she is beire to her mistress, that is, her master's wife.  
And curse not the rich in thy bedchamber. The second part of the Admonition, answerable to the second part of the complaint. By rich are meant Nobles, and higher powers. Speak not evil of the King and his peers, otherwise then their dignity requireth. For they represent the person of the King, as he doth of God, and their authority is his authority and power. Therefore speak no evil of them, neither in public nor in private, not in the hearing of thy best friend, nor in thine own hearing alone, as the manner of some is to talk to themselves, use not that. For as they that talk in a dream know it not; so if thou be'st talkative in thy bedchamber of such things, it will out in another place ere thou be aware. And out of the abundance of the heart the mouth speaketh.  
For a bird of the air shall carry the voice. A reason enforcing the admonition. It shall not be kept secret, but revealed; or thou shalt be punished as if it were revealed. Briefly, thou shalt surely be punished. This certainty of punishment is confirmed by the possibility of an impossibility in nature, to take away all manner of objections. How shall my thought, and private or solitary speech be known, none hearing of it? If it cannot otherwise be known, than the bird that flieth over thy head, or is wand'ring above in the air, shall perceive thy thought, and hear thy voice, and relate the same to the King; so shalt thou be punished. And if the King of Kings shall punish thee, who knoweth the secrets of thine heart, it is all one as if thy words were brought to the king's ear.  
And that which hath wings shall tell the matter. An amplification of the reason by a commemoration to inculcate the same more deeply into the heart. The bird shall speedily carry it, the Post shall not ride on horseback, but be carried on wings. Thou shalt not only certainly, but speedily be punished. Wilful murder and treason will out. For every man is the image of God, and the King is next to him, his surrogate.    

CHAPTER XI.  

Verse 1. Cast thy bread upon the waters: for thou shalt find it 
As the first degree of felicity consisted in the comfortable use of worldly things, and wise avoidance of evils: so the second degree thereof consisteth in doing good, communicating and ●ōpalsionating of others. The former, in one term may be called sobriety, this charity.  after many days.  
THis Chapter setteth down a sovereign remedy against the vanities, Chap 9 that seem to carnal reason to be in the divine administration of the world, to arm the soul against despair, distrust in God's providence, carnal security, d ssolute and careless living, Epicurism, to take away the offence of the weak, who hearing that all things are carried hand over head in the government of the world, may begin to be weary of well doing, and to give themselves over to carnality. Whereas contrarily, letting alone things that are above our reach, we must lay hold on the commandment that is before us, in our eyes and ears, and be more careful and diligent, working out our reward with fear and trembling, with all confidence in God's providence and promises, howsoever things be carried and ruled above and against man's reason. It is enough for the servant to do his masters will. And also to learn to understand and know the secret ways of God out of his word in all these things, which the blind world confound, and term chance and fortune. As before he hath diverse times taught, that the good of worldly things consisted in the bodily use thereof, the sustenance or comfortable maintenance of the body; so now he farther teacheth the spiritual use thereof, or good of the soul, which consisteth in the exercise of saith and charity therewith. For in doing good, and communicating to others that need our help, we make our love to God, and faith in God's promises more certain to ourselves. In these times many search into the secret counsel of God for their assurance, and are much perplexed about predestination, but in the mean time are full of pride and covetousness, and worldly pomp, which in baptism they have promised to forsake. Their spirit is full of guile. If they could by deep search know their election, they would assuredly believe in him, and confidently rely on him, and cheer their flesh in these transitory days. If they can attain to this assurance, but some doubt still perplexeth them, they will yet be sure of one thing, to live in pride, pomp, pleasure here on earth. So that whether they be sure, they will live in pride and pleasure, or not sure, they will live in pride and pleasure. Whatsoever else they can attain to be sure of, this in the mean time they will be sure of. But whiles they follow the pride, pomp, covetousness, ease and pleasures of the world, as many do, they shall be always in perplexity as many are. Show me thy faith by thy works of love or charity, saith Saint james to such like Christians in his days, and I will show thee my faith by my works; so shall we not deceive ourselves, nor be deceived one of another. Men imagine many things, and talk of many things, but the work done, showeth the resolution of the spirit. The whole course or frame of life is the spirit. The condition of life showeth infallibly the conditure of the spirit. Simulations and dissimulations are but frivolous coverings. Summer will show itself to be Summer, whatsoever the weather be; so will Winter show itself, let the weather be as fair as it will be. An hypocrite will show himself, do what he can to the contrary; and he that truly feareth God, cannot be hid with infirmities or slanders. The thick clouds cannot turn day into night, nor the brightest Moon, night into day. He that is dead to the world, and to the lusts thereof, and believeth in God, is merciful and liberal: but faithless worldlings will needs break into Paradise again without Christ, which Solomon in this book reclaimeth them from. The devil and the flesh are their deceivers and helpers, and so their whole life is nothing but a Gigantomachie, the Giant's battle against God, his word, his Ministers, his people. They live like pompous and proud beasts, and die like filthy beasts, their glory is to their shame, that mind earthly things. To conclude, this Chapter hath two parts: first a Catascue, instruction or confirmation, to vers. 7. Secondly, an Anascuè, destruction or refutation, from thence to the end.  
Concerning the first, it is an instruction or remedy propounded by way of exhortation. This remedy is liberality or bountifulness, grounded on faith and confidence in God alone, and contrary to humane reason. If we do good to others, God cannot do ill to us: and if we believe in him, his promises cannot fail. But why doth Solomon here above all other virtues bring this for a special antidote against the former vanities and miseries of this life? Go ask Saint Paul why he so extolleth charity above all gifts, 1. Cor. 13. Again, what virtue more becometh a Christian then charity, which is to show mercy as he hath received mercy, and to do good as he hath received good. He that receiveth good, and doth none, maketh God his servant, and himself a god, a god of this world, or devil. Again, God requireth the practice of this virtue of us more strictly, and enforceth the same, and imprinteth the same in the memory by his own example, joh. 13. 4. to vers. 17. here is the virtue of charity dramatically set forth before their eyes, and things seen cannot be forgotten. Also joh. 15. 12. Lastly, we shall be judged by the works of charity at the last day, Math 25. Come ye blessed of my Father, etc. but this is not meant of moral, or ethnical works, Pharisaical, Popish works. For sinners are bountiful to sinners, they give and lend, and that freely sometimes to such like as themselves in fleshly respects. But Christ saith, Whatsoever ye did to the least of my brethrens, ye did to me.  
Cast thy bread upon the waters. Every word of this sentence is emphatical. Cast, that is to say, give with a good heart willingly, and readily, and freely, not being bound at all to the love of earthly things, as David saith, If riches increase, set not your heart upon them, Psal. 62. 10. and God loveth an open heart, or cheerful giver, that giveth confidently without fear, and freely without compulsion. This goodness of the heart in this respect consisteth of these particulars:  
I. Thankfulness, when upon consideration of God's mercy and bounty towards us in Christ, we devote in way of thankfulness our goods, not only to our own use, but to the poor, and to the Church. 2. Cor. 8. 5. The Macedonians first gave themselves to the Lord, and after to the Apostles, and to the poor at their request. And the citizens of Tyrus being converted, devote their merchandise and gains to the Lord, Esay 23. 18. Her merchandise shall not be laid up and kept in store, but it shall be for them that dwell before the Lord, to eat sufficiently etc.  
II. Love, 1. Cor. 13. 3. If a man give all that he hath, and hath not love, it is nothing. Many build Hospitals for the poor, and so do Turks also; but the Lords poor, the brethren of Christ, Math. 25. they know not: nay, they had rather take from such poor.  
III. Compassion. We must rejoice with them that rejoice, and weep with them that weep: we must relieve them that want, and make their case our own. The wicked churl saith, do as they will, shift as they can, etc. when he dispossesseth a poor tenant for a little more rend; for one poor man will oppress and dispossess another, and this is like the raging storm that destroyeth all things. It is the voice of a beast, not of a man; every beast careth only for himself, and when one is fallen, the other tread upon him, and gore him, and so do beastly men.  
FOUR Simplicity; and that is when we aim at neither profit nor praise, but intent to obey the commandment of God. Therefore saith Christ, Math 6. 3. Let not the left hand know what the right doth. Give in uprightness and sincerity of heart, whether in private or public; otherwise he that giveth, giveth not to God, but to himself; that is the meaning of these words.  
V. Cheerfulness. Rich men must distribute and communicate, for God loveth a cheerful giver. 1. Tim. 6 16 Solomon saith, Prou. 3. 28. Say not to thy neighbour, go, and come again to morrow, and I will give it thee, if thou hast it now. job saith, that he restrained not the desire of the poor, nor made the eye of the widow to fail, job 31. 16.  
VI Bountifulness. He that soweth plentifully, shall reap plentifully, 2. Cor. 7.  
Bread. A Synecdoche of the Special. By Bread he meaneth all kind of sustenance and maintenance, meat, drink, apparel, lodging, money, Matth. 25. 35. etc. even whatsoever our brethren stand in need of, wherein we are able to help them, their souls, bodies, states. For we must not only help a man when he is fallen, with our alms, but assist him before he fall with our relief, and succour, both by giving and lending. The deceitful hearts of hypocrites and churls is herein damnable. They will relieve or assist no man, but suffer him to fall, yea occasion, and cause his fall to buy up all that he hath, for need maketh good penny worths. Then will they; nay, then must they relieve him on the common alms, wherein the churl for his part will bear the least charge. And if for his great penny worth he doth any thing of free will, he thinketh that he hath done a great work, deserving great commendation, and reward at God's hands. These are the common good works and alms of the deceitful world. They are most commonly like unto persecuters and robbers that do give (sometimes) to the poor part of their stolen goods. It is (indeed) nothing but the offering of a Dog's head, and Swine's blood in sacrifice, yet they think to merit heaven therewith.  
Thy bread. Therefore thou must give thine own, not as merciless churls do, guilefully; nor yet as their fellow thiefs do, which steal much from one, and give alittle to another; or benefit one, and hurt many. The thief that robbeth by the highway giveth to the poor, that beggeth by the highway, and he is counted a good master, but he shall be hanged for his goodness, if he be apprehended. Consider this ye covetous persons, extortioners, usurers, and all unlawful getters, that every yourselves by the hindrance of other men, God indeed may in mercy accept your repentance, but your gifts and great works are abominable in the sight of God without repentance, and denial of all your deceitful and false goodness. For God is no receiver of stolen goods. If ye be contented with that which ye can lawfully get in a lawful calling, and trust in him, giving a little of a little, ye shall please him better, than otherwise with thousands. Be thou content, and let them do great works into whose hands God hath put much wealth. If they will not, their damnation shallbe the greater, and God shall dispose of their wealth as pleaseth him, it may be, to thee, or thine. The widow's mite shall be as great a gift, in the sight of God, the rewarder of every work, as the great sums of Princes in the eyes of men. As for the gift of the covetous person, usurer, extortioner, or oppressor, it is but the sacrificing of a dog's head, and swine's blood, as I said before, it is but a bribe to make God partaker of their theft and robberies, Amos 2. 8. unless it be in the way of restitution upon unfeigned repentance, as Zacheus did. Many, chiefly Popish worldlings will do no good whiles they live, but at their last end they think to merit heaven with a great funeral feast, or gift of money, of an house, or of some land out of their superfluity. They have indeed made many good bargains in their life, and this is one of the best. The earnest penny indeed is offered, if it will be received, but heaven cannot be so bought. A wise man goeth forth to his work in the morning, he taketh the day before him; but this person will begin at Sunset (if at all) when the gates of the City are shut. In the time of life I heard him say often, that all things may be done for money, and with the bribe hath he procured himself much favour, and avoided deserved punishment, and the beast thinketh now to deal so with God. For I see no token of a penitent and contrite heart, nor sorrow for sin, but justifying of himself, no restitution, but only a gift given out of superfluity; and sometimes nothing at all.  
Upon the waters. An illustration of the right manner of giving, by a similitude of Seed or Bread sown or cast upon the Seas, signifying not only the sincerity and freedom of the heart in giving, but also the persons to whom it is given. The wise worldling thinketh that whatsoever is given is lost; and if neither profit, nor praise of men, nor any thing redound at all to him again, he counteth it quite lost. Therefore respecting himself only in every thing, (neither can he do otherwise) he counteth that which is given to the poor Minister, who is nearest unto God, clearly cast away, because the worldling is either Popish or Turkish, either an hypocrite or plain ethnic, neither would he have any man that feareth God to have any thing. His spirit telleth him that he is of the world, and hath his portion in this life only, therefore he claimeth the world as his own right to himself, and such as are serviceable and pleasing to his flesh. Their spirit, I say, saith as their father the devil said, Luc. 4. All is mine, and I give it to whom I will. The children of God are not for the profit or praise of worldlings, therefore would they have the world rid of them. They cry with open mouth, away with them.  
The persons to whom we must give, are the poor, such as need our relief and alms, that is, such as are not able to labour for living, by reason of sickness, age, etc. These poor are either good, or else profane, idle, Belials, donaughts. The good are those that live honestly, and labour truly for their living as health and strength will permit, and are thankful to God and to their benefactors. These are a fertile soil, worth the cost and labour, and plenty of good seed. For that which is done to them, is done to Christ himself. He calleth them his brethren, Math. 25. 40. and his little ones. To these must we do good especially, or else it is a sure token that the love of God is not in us. For he that seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? Again, the Law saith, Thou shalt love thy neighbour as thyself. The Macedonians were willing to their power, and beyond their power to relieve their poor brethren, 2. Cor. 8. 3. yet it is not meant that a man should ease others and burden himself, as he that dareth his money without increase to him that is richer than himself, and in the mean time wanteth necessaries, vers. 13. but to make an equality in supplying one another's want, vers. 14. Neither is this meant to confound callings, for every one must be content with his calling, as Paul saith of servants, etc. but to relieve men's wants in their callings, yea and friendly to help them forward; not to envy and suppress on every side, that we ourselves may be aloft alone, and have all at our own disposing. Neither yet in wants is it meant of an Arithmetical equality, but Geometrical, as the Philosophers say, that relief be given according to the need and worthiness of the person. I say worthiness; for the household of faith is specially to be relieved, though our All-alikes can abide no difference, except in this, that as the world loveth his own, so do they most affect their rascals and clawbacks. Herein they make a difference, for to these are they very bountiful, when they will not bestow a good look upon a poor Minister, nor honest poor man, these must lick their living of the thorn, and chew upon the bridle. They will have no difference at all of grace and morality, (this difference the Papist cannot abide) morality and flattery, infirmities and profaneness, but all must be alike. But when all is alike, that is to say, darkness and carnality, (for that their spirit intendeth) then will their pride make distinctions and degrees enough. And this is nothing but to draw all from God, that they themselves might be gods, censuring and judging, justifying and condemning, helping and forsaking men accordingly as they please, and as they are pleased.  
The other sort of poor are never-goods or doe-naughts, that have lived idly, and brought themselves into want, and in want are still idle and thankless, abusing themselves even in that little which they have, and is given them. These are a barren soil for a man to cast his seed upon. They are water that consumeth and rotteth the seed or bread that is cast into it; and so in respect of them it is lost. For they are rather ready to speak evil, and do vill to those that do them good, and walk about with lies; yet in their necessity and misery must we help them, though they be naught, because we ourselves are good, even the children of God, and followers of God, who causeth the rain to fall, and the Sun to shine upon all. Christ healed the nine unthankful Lepers, as well as the tenth, and he did good to us when we were his enemies. He prayed for his persecuters, for he came to save, not to destroy. And Solomon saith, Do good for the commandment sake. Relieve the godly in love, the evil in pity: we may be sure of this, that our gift to the evil in that sense shall do us good, and him good also, and more haply than we are aware of; this being excepted, that we minister not matter to his wickedness. I mean, that our liberality be not means to maintain his idleness, drunkenness, whoredom, etc. to our knowledge. (Yet many are too wise, too circumspect herein; they prove naught in seeming to be too good.) In this case lend to the poor, and lend not) and if he be without grace or government, put thy meat into his mouth, but let him not finger thy money, neither be surety for such, lest the weight of his folly be laid on thy back. For he hath the plague, and would have all alike with him. The prodigal loveth not parsimony. His nature is to undo all that deal with him, and follow his humours; neither regard his serpentine tongue, it is no slander. As his neck is, so let him chew such a bit. For Solomon saith, That a wise man ordereth his affairs by discretion. Be not ashamed, saith the son of Syrach, to beat an idle stubborn servant to the blood. And Nature teacheth us to cast out unprofitable Drones. But what Drone can be worse than those that curse, murmur, and speak evil of their Benefactors, when as they should pray for them? Lastly, the Law saith, Respect not the poor for his poverty, give righteous judgement. By all this we learn what to do with an evil tongued Drone, and a sturdy loins, and what course to take with the wicked labouring man, that spendeth all, and spareth naught, because the Parish must keep his children. Some such like poor there are. Lastly, we must do good to strangers whom we never saw, and are never like to see again; which are signified by waters also.  
For thou shalt find it after many days. A reason to enforce this duty. Thy benefit shall not be fruitless, though it seem to be cast into the Sea, and utterly lost; yet it is in the hand of the Lord, who shall restore it to thee again with advantage. The Seed that is scattered abroad upon the ground, seemeth to be lost; yet it groweth by little and little, and cometh in the end to a plentiful harvest; so shall that do which is sown on the waters. The poor are compared to ground, 2. Cor. 7. ready dressed and tilled to our hands, and our relief is seed cast upon it; and for our pains and cost in sowing it, we are promised to reap the whole crop ourselves. For he saith Deuteron. 15. 10. The Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto, Prover. 19 17. He that hath pity on the poor, dareth to the Lord, and that which he hath given will he pay him again. Also Math. 10. 42. He that giveth but a cup of cold water to one of these little ones, in the name of a Disciple, shall not lose his reward. A cup of cold water given in this sense, is better than thousands and millions in a carnal respect. For God respecteth the intent of the heart only, as for the gift itself, that is Gods own already; the whole world is his own, he hath no need of our gifts, it is his already, and he can give it to whom he will, he maketh heirs; therefore he respecteth not the greatness of the gift, but the sincerity of the giver; he needeth, I say, nothing from us, who can feed his poor at his pleasure, but we have need of faith and obedience, that he might be glorified in our salvation, whose glory is not diminished, though we were all damned. If God bless and prosper a man in his person, family, cattle Lands, he shall soon be rich, although his beginning be right little. For it is not to be regarded, how much a man hath, but how it prospereth. Corn, hemp, flax, trees, herbs grow in a shortspace, but no man seeth how; so is it with him whom God prospereth. For first, God gives him wisdom, and a right forecast. Secondly, there is a blessing upon it, which is above all endeavours. Some man groweth rich, no man knoweth how, nor himself neither. Again, some becometh poor, he knoweth not how; neither can any man well tell him. Moreover, besides the continual success of his labours, God stirreth up others to do good to him after many days upon long trial of his faith and constancy; and the Lord maketh heirs at his pleasure, lands and goods are in his disposing. But the wisdom of the flesh is quite contrary. The way to be rich, is to spend nothing, to give nothing, to oppress the poor, to detain their wages etc.  
There was in a certain place, one that went among the neighbours to crave some benevolence towards the Minister's maintenance, three of the richest and wisest (so reputed) gave these answers. One said; The more I do give, the less I have. Another old man said; I see the fore-end of my life, but I see not my latter: I may come to want that which I now give. The third said; I know what I have here, but I am not sure what reward I shall have when I am dead. His meaning was, that if he had been sure that there were a Kingdom of glory, he would have given somewhat to have purchased it. And a fourth old man said; That he was old, and past preaching, let his son, if he would, give to preaching. Yea and another aged man said; That he knew how to bestow his money better. here is fleshly wisdom, which is enmity to the Law of God But the word of God teacheth quite contrary. The former is man's wisdom, sensual and devilish, but this following is Gods. He that will be rich, let him bestow freely on the poor; he that will give, shall get; it is better to give then to take; he that will save his life, shall lose it; and contrarily, he that will keep and save his goods, shall lose them; and he that will cast them away, shall save and increase them, and that either by prosperity, and continual good success in innumerable small partciulars thereof; or else afterward, as the Lord provided for the faithful widow of Sarepta, when she looked for nothing but death; yet of that little Meal and Oil that was left, she served the Lords Prophet first: a worthy example of faith. And Abigael, for a small present bestowed on David in his necessity, became a Queen, whereas churlish Nabal was strucken dead. So do these covetous wretches rake money together for other men that never sweat for it.   

Verse 2. Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.  
THis verse setteth down the extent of our liberality, showing to how many we must give. Give a portion to seven, and also to eight. A Synecdoche of the special, a finite number being put for an infinite; as Christ answered to Peter, Forgive not thy brother till seven times, but till seventy seven times. This manner of speech is used, Mica 5. 5. Then shall we raise against him seven shepherds, and eight principal men: that is, so many shepherds, both teachers and rulers as shall sufficiently feed the Church of Christ, and defend it from the enemies, and break the power thereof. Therefore we must give to all that need our help. Luke 6. Give to every one that asketh. As charity maketh a difference of persons, so again it respecteth every man's necessity to give to him according to his need. A gift bestowed on a man's necessity, is not lost, because it is put into the hands of God, that is done for the commandment sake, and of pity. For God regardeth the heart of the giver, not the gift, nor so much the person to whom. A small gift of a good heart is great; and contrarily.  
For thou knowest not what evil shall be upon the earth. How long thou shalt enjoy thy goods, thou knowest not, and what need thou or thine may come to, thou knowest nor. Surely, with what measure a man meateth, to him it shall be measured again. Blessed is he (saith David) that provideth for the sick and needy, the Lord shall deliver him in time of trouble. Dives provided for his own belly, but nothing for the poor, but aft rward he stood in need of Lazarus help, but in vain. So shall it be wi●h every rich glutton that loveth himself and hateth the poor, When the rich man's soul is in hell, then shall his goods be dispersed on the earth, and his children vagabonds, begging their bread, and sometimes hanged for their lewdness. As the devils fetched away the soul of the covetous rich man Luk. 12. so commonly do●vsurers, whores, and other miscreants carry away their goods. Surely, if Dives could have risen from the dead, he would have done good; but the Apostle saith, While we have time, let us do●good, while we are living, and have goods to bestow. For while we are living, they are ours, afterwards they are none of ours: we are now the stewards of them, let us now make friends of the unrighteous Mammon, let us work while we have the instrument in our hands, and do good while God giveth power to do it. For riches are for the time our gift or talon, to be laid out and used for our Lord's advantage. It is a folly not to do good in time of life, but to defer till death, as many brute heads do, serving God as they list, and how and when they list, serving themselves first, and if ought leave, then shall God have something; contrary to the practice of the faithful widow of Sarepta, as though God were a beggar that stood need at all times, and so nothing could come amiss, nor at any time amiss, and that he must depend on us, and be thankful to us. Thou fool and mad man, God biddeth thee do good in time of strength, not at thy last end; he respecteth thy faith and obedience to his commandment, not thy gift, which is his own, not thine. Hast thou his grace at command? Thou that wilt not now do good, shalt not then. For he will cut thee off suddenly, thou shalt die in thy sin; nay in stead of doing good, thou shalt haply end thy days in cursing and blaspheming God, and in fearful desperation. Again, thou wilt give to the poor at thy last end, etc. How many are suddenly taken, as one arrested by the Sergeant? and as thou hast been unfaithful to the poor, so may thy executors be to thee and them. But i● the poor be partakers thereof, that is no good to thee, but thy faith and obedience should have been rewarded. The commandment is given to men living, not to men dying. Thou hast always been a thief, and art so still, for this is but a small part of that which thou hast unjustly withheld from the poor, and wrongfully gotten. Therefore thou art but as one going to the execution for theft, and restoring some small part of his stolen goods to the poor as he goeth, which cannot free him from the gallows, and leaving the rest to his babes, which shall be taken, yea stolen from them again, or wither away, they cannot tell how. For the curse of the poor is upon their patrimony, though themselves be safe.   

Verse 3. If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the South, or toward the North, in the place where the tree falleth, there it shall be.  
A Confirmation drawn from the creatures, or law of nature, whereof two are specified; full clouds, and fruitful trees. Or, they are an illustration of the rich man's duty or stewardship, and use of worldly goods, by the similitudes or examples of clouds and trees, vegetables and meteors, even all the creatures. As the clouds being full, do not withhold their rain, but pour it down upon the earth; so the rich man must not hoard up his treasures or goods from others. When the merchants of Tyre repent, they left off to hoard up riches and gain, according to their old manner, and dedicated them to holy uses. Our Saviour saith, Give alms, and lay up treasure in heaven. Thus did job, and the faithful in the Primitive Church sold their possessions to communicate to the needy. Moreover, the clouds do not rain upon certain men's grounds, certain fields and woods, but upon all places and all things where they are carried with the winds. So the truly merciful, namely he that is received to mercy, showeth mercy on all, his compassion is extended to all; which general extent is a print or stamp of God's mercy set in his heart, to wit, that he is received to mercy, and is again truly merciful, a fruit of the former. Christ saith, Be ye merciful, as your heavenly Father is merciful. Now he showeth mercy on all, as Paul saith, He is the Saviour of all men, especially of them that believe. Rich men's houses are Gods storehouses. His gold, silver, corn, wine, oil, etc. is not laid up in every house, nor the charge and dispensation thereof committed to every one, but to certain persons and places, where it must not lie as a talon hid in the ground, but be dispersed abroad among other men. For ●e that hath given power, right and a commandment to gather his frui es, hath also given a commandment how to dispose them. As the clouds, so all creatures have their fullness, which is not for themselves, but for the earth; and they envy their rain to no man. The rich mansfulnesse is not for himself, but for all, and he must envy the same to no man, for that is hateful to God and man. For the earth is the Lords, with the fullness thereof, and the creatures with the fullness thereof; every fullness is for man, and every man hath a fullness to be reigned upon all, to be distributed and communicated▪ to all; and that is his gift or talon. All creatures have not one kind of fullness, nor all members one office, nor all men in a corporation one trade. But every one distributeth his fullness, and is served of the fullness of others, that there may be a supply of all necessaries to every man, and an equality. He that retaineth his fullness to rot within him; is worthily hated. For he is a drone and a thief. Therefore Saint james threateneth judgement, mourning, and woe to them, jam. 5. 1. 2. 3. The rottenness of their riches, the moths of their garments, the canker and rust of their gold and silver shall be a witness against them, and eat up their flesh as fire.  
And if the tree falleth, etc. The trees bring forth fruit for man, so must man do for man. They are fruitful on every side, and where their fruit falleth, there it lieth for all that need it: so must every man be fruitful of good works, as he hath received the gift and the fullness thereof. And in what place soever the tree groweth it fructifieth, so doth a good man out of the good treasure of his heart bring forth good unto all, wheresoever he is,   

Verse 4. He that observeth the wind, shall not sow: and he that regardeth the clouds, shall not reap.  
THe former exhortation is figured by a double Prolepsis in this and the next verse: wherein the answers are wholly set down, figured by an allegory, but the objections are understood. The first is concerning the time, and persons. First, for the time. They say, that now they are not provided to give, they have rents to pay, they have an hard Landlord, (it is because thou art hard to the poor, Mat. 7. 2.) they have a purchase to pay for. They have laid all out upon house, land, cattle, they will hereafter do something. When they die, they will make a bequest to the poor. (Qui non est hodie, cràs minus aptus erit.) Money is scant, (but grace is more scant,) they fear a dearth, (that is the churl's desire) therefore they cannot yet do good.  
Secondly, concerning the persons. They allege that they should have been more provident and painful in former times, that they are unworthy of any thing; that they are lewd and wicked (like thyself) and will spend it naughtily (as thou gettest it,) that all is lost which is put into a riven dish (not in a close chest,) they must not do for every one (that do all for themselves,) and so out of their selfeloue, distrust and infidelity, they pretend a thousand excuses and delays, they find innumerable obstacles to hinder them that they shall never do any good thing at all.  
The answer hereto, is illustrated by a similitude of the sour and the reaper. He that observeth the wind, shall not sow. He that stands upon wind and weather, calm and sunshine, shall never sow his seed in the spring. Now it is rainy, now a drizzling fog and claggy, now snow-like, now frosty and dry, now windy and stormy, etc. no weather pleaseth, he will tarry for a more convenient season, and that comes to be out of season, and sometimes, when ear-ring time is past. It is cold, therefore the slouch will not plow, Prou. 20. 4. It raineth, the land will be too heavy; it dris●eth, that will rot the furniture: the winds are aloft, that will blow his seed on heaps; it is overmoist, that will cause weeds; it is overdrie and frost-like, the seed will not come up; it is a fair day and a convenient season, but there is a Lion in the way. So the wicked rich cannot sow the seed of good works, for want of a convenient time and person. Either the weather or land is not in tune, because himself is out of tune. But the strong man attaineth to riches, the good husbandman overpowreth the weather, and the stars: so a good heart of gracious disposition can do good at all times, and to all persons, he is armed against all weathers.  
And he that regardeth the clouds, shall not reap. He that will tarry for a convenient season of his own devising, shall reap his own device, even nothing. He that will not sow till he see and be sure of fair weather, shall haply never mow, but let his corn, rot on the ground, or be all eaten with beasts and birds. We must take the time as it is, and reap the fruits as they are. As we serve others, so are we served again. Some man will do good when he is old, some when he dieth, some after death by his last will; some fear poverty and want hereafter; some have now no leisure; some allege the unworthiness and unthankfulness of the poor: but none of these can find a time when, nor a person to whom to do good, till death summon them to judgement, and then come they with their talon tied up in a napkin. Their reward shall be according to their works.   

Verse 5. As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.  
AN answer to the second objection, concerning a man's self, arising from his diffidence in God's providence, and denial of his power. It is thus: I know not what need I may stand hereafter, for I see not my latter end, I must provide also for my wife and children; the more that I lay up the more shall they find, this I am sure of; and the more that I give, the less I have, that I am as sure of I will not depend on chances, fortunes, and vain hope, I will not make myself richer by other men's goods, and he that waiteth for old men's shoes, may happily go bare foot in the mean time; and a bird in the hand is far better than two in the wood: (but if she die, and be turned into rottenness in thine hand, or be poison to thee when thou eatest her, what art thou the better?) how, or which way shall God do this or that for me, or mine? what will he do for me? when will he do it? While the grass groweth, the horse dyeth in the mean time; I will first rely on mine own providence, and on Gods afterward. I will do for myself, (yea by stealing and lying amongst hands;) such like were the distrustful and blasphemous speeches of the Israelites in the wilderness, which are set forth as ensamples for our admonition. They also limited God's power and providence. How shall we do for bread and water in this barren and thirsty desert? Can God prepare a Table in the wilderness? We are weary of this Manna, can he give us flesh? would to God we were in Egypt again: (or in the bottom of the red Sea with Pharaohs army, if God should deal with you according to your deserts, but that he respecteth his promise to Abraham, and glory of his name amongst the heathen.)  
The answer is illustrated by a similitude. As thou knowest not what is the way of the Spirit. Lean not to thine own wisdom, nor limit the power of God. He hath commanded, thou must obey without reasons. He hath promised, thou must believe without interrogatories; thou must not bind him to times and means. His secrecy is his glory, none is of his counsel, neither is any worthy or able, for his wisdom is infinite▪ his goodness is to all, and his mercy is over all his works, and on them that fear him throughout all generations. As thou knowest not the way of the wind, when it shall come, whence it cometh, or whither, or how it goeth: and as thou knowest not how the bones do grow in the womb, so neither canst thou know the works of God, who maketh all by the word of his power, and governs all by the word of his providence; he only is all in all, showing mercy and justice on all. Fear and obey therefore, trust not thine own counterfeit imaginations, make not a world nor an estate to thyself after thine own will, for all that shall be but as the cracking of thorns under a pot. Thy flame shall seem great, thy noise loud, but both shall suddenly vanish into light ashes: without God's blessing thy riches shall never do thee good, thy provision shall come to naught, none of thine for whom thou art so careful shall be the better for it. For a curse is upon it. God blesseth his own gifts, not thy gatherings, his own ordinance, not thy device. The Manna gathered on the week day by God's appointment, prospered, but that which was gathered on the Sabbaths morning by the covetous, fearful, and distrustful, was putrified and full of worms; and they that were not content with God's allowance, but would have flesh, had their desire; but their desire was wicked, therefore their flesh brought a plague with it. Neither did the Manna nor the flesh of their own gathering and desiring do them good. For there was the man, but the meat was taken away; here was the meat, but the man was taken away. So it is now. Therefore, be thou contented, hope in him, be doing good, and thou shalt have good, and thy good shall be good to thee, and continue with thee. Be sure of this, that of doing good there can come none evil, neither can wickedness prosper. If thou hast goods in thine own hands, and canst look upon them, thou art joyful; and if they be in the hand of God, not yet given thee, distrust not. That which is in God's hands, is (by faith) surer to thee then that which is in thine own hands, if thou dost but look upon thy sinful and polluted hands aswell as upon thy goods in them. Thy sins shall take these from thee, and thy faith shall bring the other to thee. Note this work of God in the world. There is many a rich heir that can never be at ease till all his patrimony be spent. Again, there is that cannot thrive till his foul inheritance be clean washed away, or his hands cleansed of that filth, and then afterwards he prospereth and attaineth to riches. For the man that sets his heart to gather for his children, withdraweth himself commonly from relieving the poor, and so bringeth a curse on his house and lands, the executioner whereof is the heir for whom he laboured. He that hath grace to beleeue, to trust in God, to do good, whether he hath much or little, is heir to all things, and shall want nothing that is for his good: and God knoweth what is for our good better than we; he is our father, the Ancient of days, most wise, we are but children, etc. Therefore fear not, God shall bring it to pass, cast thy care on him, only be doing good. The good Counsellor shall want no Clients; the good Physician no patients; the good Tradesman no custom; the man that feareth God no friends and helpers. For the hearts of all men are in God's hands, and his works above reason, and beyond expectation are infinite; to conclude, limit not God, but considder how the Lord brought jonas to Nineve; and by what means he advanced joseph, and provided for jacob with his sons in the great and long famine of Canaan.   

Verse 6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both both shall be alike good.  
A Conclusion of the exhortation, verses 2. 3. 4. 5. with the answers to the objections, verses 4. 5. figured by an Allegory. Therefore, in the morning sow thy seed, and in the evening, etc. Lay out thy goods bountifully, and that with a good and free heart in the morning, and let the day care for itself. Do good all the day until the evening, and then also▪ and thus do from day to day. Then shalt thou rest in peace, and sleep in safety, when thou hast reposed thyself on God. Do good in thy young age, and mortify the lusts of youth, and cares of middle age, and continue in well doing till old age, and be then weary of life, but not of well doing; neither weary of life to do well. And in thy last end, finish thy good life well, and do some good work after thou hast taken thy leave of the world, and turned thy back, as the last word after a farewell for a memorial and good ensample to the living. While a man's name is in memory, and his works in fight, he is not dead, but living.  
For thou knowest not whether shall prosper, either this, or that, etc. A confirmation drawn from the uncertainty of the success of morning & evening sowing, whether shall bring a better harvest, or both alike, thou canst not tell. Therefore do good, work at all times, from morning till night; from youth till old age, and as at all times, so to all men, good and bad, known and unknown. For neither dost thou know which shall be most fruitful, nor which God will most reward. A word in due time is like Apples of gold with pictures of silver; and so is a good deed, which can never be out of due time. A gift of small value oft times doth great good to a man, and procureth great good to thyself, for God will hear the prayer of the poor for thy sake, and reward thee, when thou hast forgotten and knowest wherefore it is. Even as God doth punish age for the sins of youth, else would not David have prayed, Psal. 25. 7. Remember not the sins of my youth: so doth he reward the good works of youth in old age. For he that giveth in youth, layeth up for age: because, whatsoever he seemeth to cast on the waters to his present hindrance, shallbe paid him again with advantage. What then? wilt thou give because of advantage? That is usury, which God hateth. Give freely, of a faithful and obedient heart, looking for nothing again at all. But thou wilt say, many receive no such reward. I answer, God knoweth the heart of the giver, and thou must remember the resurrection of the Just, as well as present things. God hath a better thing in store for thee, let not the trifles of this nonage discourage thee. This is a sure ground, well doing shallbe rewarded. If thou seest not such a reward here, thou art more blessed because more assured of the reward hereafter. For the wicked also receive temporal rewards of external, and hertlesse good works. Do good therefore continually, and to all; save not thy meat, and lose thy life as Nabal did. Shall I give my meat, drink, money I know not to whom? So the fool reasoned. But Abraham and Lot, by showing kindness to every one, entertained Angels unawares. If they had been as wise as Nabal thought himself, they might have perished in the fiery deluge of Sodom, as Nabal should have perished by the sword. But bountiful Abigail could not perish, no more than Lot; for the Lord delivereth the merciful and libetall in time of trouble, and plenteously rewardeth the proud doer.   

Verse 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun.  
THE second part of the chapter, or anascove, maintaining the former precepts by a confutation or destruction of the corrupt and lustful imaginations of man's worldly heart. It is figured by a double Prolepsis; the former whereof is general. The objection is figured by a Prosopopeia, which is figured again by an Allegory in this verse. The answer is given in the next; Truly the light is sweet, etc. By Light is meant worldly prosperity, Esay 58. 8. Then shall thy light break forth as the morning. By the Sun is meant an happy outward estate, excelling all other, splendide and pompous, whereof the worldly heart is enamoured, as the only felicity, job 31. 26. If I beheld the Sun when it shined, or the Moon walking in her brightnesle. That is, if mine heart was enamoured on my flourishing estate, if I blessed myself for my wealth, power, and honour. To proceed, whereas Solomon hath before recalled men from coveting earthly things, and self-love to charity, and good works, that he might more firmly settle this grace in their hearts; he now rooteth up the weeds of fleshly pleasures, and worldly delights, by bringing in the careall man objecting or replying against him for himself, or rather, upon his good admonitions to retract him closely, clinging to his dirty god Mammon, as Crabs cleave to the rock, and one to an other when they are pulled away.  
Ah! but for all that, a goodly inheritance is a sweeto thing: it is a pleasant thing to be well seated in a fertile soil, in an wholesome air, near to the river, not far from the city or market, to be free from all troubles and cares that poverty bringeth. What an heavenly life it is when a man need do nothing, but walk about his grounds for his pleasure, oversee his workmen, look on his cattle, etc. (as the covetous rich man did, Luk 12.) when he is provided of the best householdstuff and lodgings, and withal able to make his friend welcome, to entertain a gentleman, to keep gentlemen company, to keep a couple of men and a good gelding, to ride with credit, and to change the fashion with the better sort, and to have money always in his purse, to be able to pleasure a friend or a gentleman at his request in his need, to be able to maintain his wife in the gentlewoman's fashion, and to bring up his children in learning for greater preferment. Ah, this is a lovely and desirable estate above all things, say what they will. I will go labour, and spare all that I can, and cast about every way, that I may have as such a one hath, and live as he doth, or might do if he were wise. Ah, what good could I do, if I had as he hath, or had been so well left? He dwelleth in a sweet seat, what goodly and sweet grounds hath he adjoining to his house? what sweet fields of wheat? what goodly pastures? what a goodly root of wood? what pleasant groves? some say, it will be sold ere long. He prospereth not, he is indebted; who but a fool and a beast would make away such a goodly thing? Ah, would to God I had money to buy it, I would never part from it; well, I will have money if I live, I will make all crack else. I shall live in pleasure and comfort hereafter when I am old, and my son shall be a fine young gentleman, of good account among gentlemen's sons, well accepted of the best sort, and shall easily attain to greater dignity, as I mean to bring him up, and place him in marriage. [What a zealous man is this! how his bowels yearn with pity on the poor, and poor Minister! how he first of all seeketh the kingdom of God and his righteousness!] He meaneth to be first, a covetous beast, to rake money together by all means, quo iure, quaque iniuria, from Church and poor, and to leave his substance to his heir; but when the devils fetch him away, and his heir roguishly wasteth all, and is at last hanged, then shall his folly and madness appear. In the mean time nothing plagueth him, but precise Preachers, they are his tomentors.   

Verse 8. But if a man live many years, and rejoice in them all: yet let him remember the days of darkness, for they shall be many. All that cometh is vanity.  
AN answer to the reply, proponnded by way of admonition. The argument is drawn from the contrary adjunct. Youth and prosperity are subject to age and death, which beginneth in age, and formeth him from the grave. Whereupon he inferreth the common conclusion, to take away this and all other replies, All that cometh is vanity. But if a man live many years, etc. Put the case (Dato, non concesso) that a man enjoyed that conceited happiness, consisting in a free worldly prosperity, that earthly men so dream of, and aim at in all their courses. Say that he live long, which is a thing desired of all men, chiefly the rich, and that he rejoice as freely as it is possible for a man to do in this confused and disordered world; yet let him remember that which he cannot always forget, nor altogether forget in his freest jollity, namely that he is mortal, that his flower fadeth, his leaf withereth, his verdure vanisheth testy and tedious old age hasteneth, light shall be turned into darkness, pleasure into pain, delights into wearisomeness, and the dark days of old age and death exceed in number the lightsome days of life; I say, the dark days of old age and death, because old age is the infancy or childhood of death, as the sun setting to us is the sun rising to the Antipodes? For these pleasant sunshine days, wherewith thou art so ravished, are but a worm gleam, and momentany glance; but contrarily, the days wherein the body must lie in the dark grave, are many. These last words are a meiosis or liptote, which are a kind of hyperbole, to wit, of defect. Many, is put for innumerable, endless, eternal. It may also be a synecdoche of the special. Let a man remember all this, and it will abate his lustful courage, it will take down the pride of his flesh, it will mitigate the eagerness of his desires, and the lushiousnesse, loathsomeness of his worldly zeal, and make him more out of love with his tender darling, his body, it will gather home his wild dispersed fancies, and his roving thoughts into their hold, and hang them on their right hinge, and bring back the prodigal vagabond home, lastly it will recover his wits, and restore him to his right mind. Therefore be satisfied with this, be admonished hereby to contentation in things present, strive not for an imaginary happiness, but exercise thyself in works of charity, rather do good, which bringeth the true good, then seek for it in goods which cannot afford it. For all that cometh to man in this life as concerning the outward, man, is vanity, seeing that old age cometh, and death followeth after, and that is eternal. To conclude, eat, drink, rejoice in the works of thine hands, but remember thine end, exercise thyself to good works, that as thou livest joyfully with God's gifts, so thou mayest die happily, and enter into everlasting joy. That light is sweet, that Sun pleasant. For we eat to live, and live to do good; we live joyfully to put away tediousness, that we may serve God more cheerfully.   

Verse 9 Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth▪ and walk in the ways of thine heart, and in the sight of thine eyes: but know thou that for all these things God will bring thee to judgement.  
THis verse is an answer to the second objection, or reply, which is more particular, to wit, concerning the young man, for whom there is some colour of reason pretended by the wicked civil. The reply is directed against the former answer, but it is not here expressed, but understood by the context of the words. I grant indeed, that when a man is full grown, and grown full, elder and richer, he should be helpful to the poor, and letting all youthful tricks pass, have a care of his family, and follow his husbandry, that the poor may be relieved, and his children well provided for. But youth will be youth, youth must not be abridged of liberty, young men must be borne withal, if they be not too lewd. But indeed if they begin to fall to whoredom, and unthriftiness especially, they must be bridled, else shall they lose their good name, and spend that which their friends have left them, which is worst of all. Again, when a man grows into age, he must begin to think of his end (it is time I think) and come to Church duly to serve God (after that the devil is first served) and at his last end have a chief care to set all right and strait. For when things are rawly left, I see oft times that variance grows among his children's, and much heart-burne, and vain expense, the Lawyer getteth all in the end, and they all become beggars. That is the very fruit of thy wisdom and works, it is Gods just judgement upon the worldly wise, which seek not God's kingdom, desire not his grace, nor teach their children the fear of the Lord, but aim all at worldly wealth and credit, even that imaginary happiness which Solomon here confuteth.  
The answer to this objection, is directed to the vain imaginations of the young man. First it is propounded, and figure by an ironical concession, and after rendered in plain words, by way of correction and threatening. Secondly, it is amplified by a milder, but grave exhortation.  
Rejoice, O young man, etc. Concerning the imaginations of the young man's heart, which Solomon here meeteth with, they are three.  
1. Some young men imagine the time of this life to be but a market of buying and selling, to heap up treasure, and to set themselves into a covetous course, and so fall into innumerable sins of that kind.  
2. Some imagine it to be but a play. These enter into an Epicurish course of life, and innumerable sins of that kind. Yet of these contrary lives, there are sundry degrees and fashions, and the latter sort are most incident to youth, the other to age.  
3. Some hold a mean, Ne quid nimis, they participate of both these extremes, and those are the moderate, wise, civil, and orderly wicked. The other two are madness, and this is folly. For in man there is no true wisdom, nor true goodness. As one holds on covetousuesse, the other on voluptuousness, so the third on pride and worldly pomp, wherein soever it standeth. He is meanly covetous which he calleth parsimony, and meanly prodigal which he termeth liberality; but extremely vainglorious and proud, and as reprobate to every truly good work as the other. This we have from our mother Eve, a desire to be as gods. Parsimony, and liberality, and all other virtues are splendide sins (as Austin saith) attending on vainglory.  
To all these Solomon sh●peth this answer by way of mockage and derision, seeming to yield unto their reasons and excuses, because young men, whether young in years, or young in discretion, are proud, wilful, self conceited, impatient of admonition and reproof, but in the end he leaveth a sting in their consciences at his farewell, to be a sour sauce to their dainties, to stay their appetites from surfeiting. Thou art wise, young man, and valiant hearted, thou needest no counsellor, it is a discredit to be taught, consult with thyself, and be like thyself, live in pleasure, and▪ follow after delights, cheer thy body in the use of those things that thy heart lusteth after, enjoy the fancies and pleasures of thine eyes, thou art yet young enough, thou hast a long time to live, now be merry and jonill (lovis filius) thou hast nothing to care for, put up no wrongs, avenge thy quarrel, brave it with the proudest, maintain thy credit, try thy valour, follow the fashion, court it bravely, a word and a blow, stand to it stoutly, make them stoop to thee, put up no abuse, spend thy blood before thou put up disgrace, never yield, for flesh and blood cannot endure it, spend frankly among thy companions, part with thy money freely, sit not out for a little, show thyself right bred, take thy liquor with thee, etc. Let base fellows go, avoid precise company for staining thy reputation among the generous, it is neither for thy profit nor preferment to regard Sermons, Ministers are but masters, they are no gentlemen (yet is thy tongue too bad a clout to wipe their shoes whom thou most despisest.) Well sirrah, feed on your fancies, and rejoice with your fleshly and lecherous companions, and corrupt ye one another with your wicked blasphemies, put away all remorse of conscience, and the day of evil, and make a league with death and hell; but know this for certain, that God will bring you to judgement, you must be summoned to appear before his tribunal seat, neither your wit, nor your valour, nor your blood shall be regarded there. You must give up a just account of all your words and deeds, as well of your youth, as of your age, and as well of those things that you have forgotten, as those▪ gross sins that ye remember, neither do ye know how soon. It is but your folly to put the day of death far from you, death cometh often like a lightning or thunderbolt, it blasteth the green corn, and consumeth the new and strong building. As for those that you so scorn, and basely esteem as but priests, precise persons, clowns, what if you see them your judges appearing in glory, and yourselves as base miscreants and thieves holding up your hands at the bar among your other fellow devils?  
Will you needs be wealthy? remember the rich fool, Luk. 12. Will you needs live in pleasure on earth, with contempt of all that fear God? remember the Sodomites. Will you be glorious and pompous spectacles? remember Dives. Do you approve of any thing except Religion and the fear of God? Hear what your brethren and companions say, that are gone to yours and their home before you: hear what they said when they were alive as you are now, Wild. 2. throughout. And again, hear what they say now being dead, as you shall be, Chap. 5. 4. 5. 6. etc. And you proud, oppressing, pompous mockers, what advantage is your wit, your wealth, your pride, and pomp to you, when your riches are vanished? when your idols your bodies are rotten? when your children are begging, and come to fearful ends? and when your souls are in hell? Remember this thou young man, to moderate thy fleshly joy, pleasures, delights, to pacify thy wrath, to mollify thy rigour, to teach thee wisdom and humility, and above all things to seek the kingdom of God.   

Verse 10. Therefore remove sorrow from thine heart, and put away evil from thy flesh: for childhood and youth are vanity.  
A Conclusion with an exhortation, which is twofold. The first is destructive or negative, teaching mortification, in this verse. The other is astructive or affirmative, teaching vivification, Chap. 12. by which means the heavy judgements of God are avoided, and true happiness is attained. Therefore put sorrow from thy heart, and put away evil from thy flesh, to wit, inordinate affections and lusts. Put away moodiness, anger, impatience, carnal love, worldly zeal, hatred, envy, grief, sorrow, etc. And put away all inordinate and insatiable desires, and lusting after worldly things, riches, honours, pleasures, vainglory, pomp, gluttony, voluptuous living, pride, venery, epicurism, even all disordered affections and lusts. For childhood and youth are vanity. A reason to enforce the exhortation. As childhood soon vanisheth away, so doth youth or middle age; as morning is soon spent, so is the mid day, and old age hasteneth, as the Sun to his going down. The pleasure of youth is vain and momentany, it is like the fading flower in the Spring, whose verdure and beauty soon vanisheth, the blast of the East wind, and the scorching beams of the Western Sun cause it to wither in a moment. As the time of youth is fleeting and transitory, so is the state thereof sinful and dangerous. Sinful because the plasme or vessel of the soul is now strongest in her temptatious; dangerous, because the devil and the world are now most busy to imprint folly in the hearr of the young man. He is now in winning or losing. The way of a young man is like a serpent upon a stone, a bird in the air, a ship on the sea; which way these will turn, no man certainly knoweth.    

CHAPTER XII.  

Verse 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.  

As the second degree of felicity consisted in the works of charity: so the third and last in the practice of piety.  THis Chapter hath two parts; an exhortation, and a conclusion. The exhortation is contained in the first seven verses. It is the astructive or affirmative part of the conclusion. Chap. 11. 10. exhorting to Christian or godly life, specially duties of piety, consisting in faith and obedience; as in the former Chapter he exhorted to duties of charity.  
Remember. This word is opposed to forgetfulness, the common corruption and vanity of youth. For youth being violently carried with headstrong passions and unbridled lusts, is most apt to forget God, to despise instruction and hate correction. Remembrance is historical, or practice and effectual. The former is the bare understanding and bearing in mind of a thing past, as not pertaining to us, but the wise man maketh use of every thing. The latter is the understanding remembrance of that which pertaineth to us to do, or a duty to be performed. It is particular or general. Particular, is of every man's duty in that calling wherein God hath placed him. General, is of Christian duties to be performed of all. Particular callings and duties, are sanctified by the general, and comprehended under it. Therefore this remembrance is holy and general; holy, because it is a remembrance of God, and his glory; general, 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, love, fear, obedience, every action of life, and cogitation of the mind to God only, even to his praise and glory. Contrarily to forget, is to be unthankful and disobedient, Deuteron. 8. 11. Beware that thou forget not the Lord thy God, not keeping his commandments, and his laws, and his ordinances, etc. 14. Then thine heart be lifted up, and thou forget the Lord thy God, &c▪ Therefore this word Remember, implieth continual obedience in every thing, or perpetual thankfulness.  
Thy Creator. This is not an amplification, but an argument of confirmation. Remember God, f●r he hath made thee an● that in his own image, therefore art thou bound to him in pe petual duty and service.  
Now. He 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 have our being, as David saith? Let every thing that hath breath praise the Lord; even whiles it hath breath. Then must we needs remember him from the coming in, ti●l the going forth of the breath. And, so often as we draw our breath, l●t us remember that we draw life, and all things for life, from him. And as we send forth our breath, so must we return all in thankful obedience to him. We draw the all-nourishing air into our bodies, and send it out of our bodies; even so what we have received from God, let us return it again to God with advantage. This is the practic or effectual remembrance here spoken of.  
In the days of thy youth. He saith not, whiles thou art young, or in time of youth, but maketh mention of days, to intimate, that every particular day of this life, is to be consecrated to the Lord, that is, not the bare time, as some give the Sabaoth to God, but all our thoughts, words, and works in the day, and not some, but all. For we are not our own, but the Lords, as Saint Paul saith to Servants; Serve the Lord, not men. And to speak as the thing is, the whole time of life is a Sabbath. The Sabbath was ordained for the relief and help of our infirmity, and also to show forth our consociation and fellowship with our fellow-members, and fellow-servants in the Church triumphant, as far forth as the necessities of our bodies here below will permit. For eternal life is here begun. Therefore we owe nothing to the flesh, not one minute of time, nor one thought of the heart. We are the Spouse of Christ, as Paul saith, he presented the Corinthians a pure Virgin to Christ. We must be chaste, as the Angels are beautified with all chastity. Concerning old age there is no doubt made. For every one thinketh that a man must then begin to draw near unto God, but they imagine young age to be a time of liberty. But herein these indifferent minded men are like the sacrilegious jews, Malach. 1. 13. 14. They offer, the torn, the lame, the sick, the corrupt, the lean, as Cain did. Therefore are they accursed, verse 8. Go offer it to thy Prince, will he be content, and accept thy person? It is the offering of an old Dog. Men commonly offer health, strength, beauty: Youth to their lusts, to the world, and to Satan; but sickness, weakness, deform tie, old age to God. When they can serve the world no longer, then come they to God, the adulterer, and the old whore The world is an harlot, when her lover is quite spent, she casteth him off, then cometh he to God with his old carcase. Those things that the world contemneth, or little regardeth, must God have; but howsoever, the world must have the first offer. Povertie and baseness we can be content to give to God, but riches and honour to ourselves, and the devil. For he saith indeed, All is mine. Luke 4. 6. God must be served of Lazarus: Dives is too great, too good; therefore he must not abase himself to stoop so low, but rather honourably devote himself to his belly, and to the Devil the lord of the belly. The virginity of the tender beautiful woman, is too good to be consecrated to the Lord, to live chastely, so the lewd lourdaine thinketh. So Nabal thought any morsel of his meat, or bottle of his drink, too good for David, but nothing was enough, nor good enough for himself. So the Churl can spare nothing to the poor Minister, nor give one hour of the week to God. But the old whore, the old thief, the old adulterer, the old Nabal, etc. that are sodden, and rotten in their lusts, can be well content to give their carcases unto God. And when they have at their last end disposed their goods to their children, and their rich friends and kinsfolks, they will haply send for the Minister to instruct them, and to pray for them, but they will not yet remember the afflictions of joseph. And wherefore to pray? that God would now accept that carrion-idoll, and receive it into the kingdom of glory, and company of the Angels of Light. These wicked beasts think that they owe no more service to God all their life but this. But dogs, whores, whoremongers, gluttons, liars and covetous persons shall be without, and cast down into the fiery Lake among their fellow devils, for whom is reserved the blackness of darkness for ever, Reu. 22. 18. Solomon teacheth here a contrary lesson. And so doth David, Psal. 119. 9 Wherewithal shall a young man redress his way? Even by taking heed thereto according to thy word. here is both rudeness, ignorance, and ethnical civility excluded. A young man must redress his foul ways, and purge out his menstruous or natural filth by the word of God, that both mortifieth, and quickeneth, killeth, and maketh alive. The young man must be offered in sacrifice with Isaac, and grow in grace as he grows in years. Young children were to be taught the meaning of the Passeover; and so is the word to be preached to children, the grounds of Religion are to be settled in them.  
But let us examine and insist upon the words of David alittle, or whosoever was the Author. Wherein, heb. bammeh, that is, In what thing principally, or in what thing alone. The words do imply an excellency or singularity. Young man. heb. nagnar, that is, rude, precipitant, inconsiderate, passionate; it properly signifieth a confusion or mixture of things cast out of the lap, without regard of order. Redress his way. heb. iezakkeh, in the conjugation piel, that is, wholly, and all together, and also always and continually. For the first, there are no excuses, delays or alleadgements for young men, they are t●e● to sobriety as well as old, though every man's infirmity be to be borne withal. Young men are rash and heedless; old men are peevish, and rigorous, etc. Saint Paul saith, Tit. 2. 6. Exhort young men that they be sober minded; graec. sophronein: id est, temperantes esse. Now temperancy is a virtue overruling all lusts, and inordinate appetites, subduing them to the Law of God, or godly reason. The parts thereof are shamefastness, honesty, abstinence, sobriety, chastity, continence, humility, modesty, severity, parsimony, innocence.  
The Apostles will is, that the faith of young men and women be exercised in these virtues. Again, verse 10. Servant's must adorn the doctrine of God in all things; and they are most commonly young, and especially arrogate rudeness, and liberty, as it were by their own right. Moreover, Ephes. 6. 4. Children must be brought up in instruction, and information in the Lord. graec. en paid●ia, cai nouthesia. Instruction stands in encouragement to virtue, and in correction, and reproof. Concerning the former he saith, Provoke not your children to anger, to grow into stubborn resolutions, but cheerfully to obey you with love and delight. Concerning the second, Prou. 22. 15. Foolishness is bound in the heart of a child, but the rod of correction fetcheth it out. Information standeth in doctrine or catechising, and in precepts of good manners.  
For the second signification, he must redress his way always and continually, even in childhood. First, because, as in the time of the Law the first-fruits were offered to the Lord, Deuter. 26▪ 2 and every male first borne was given to God: So men must consecrate their children unto the Lord; and young men must offer themselves 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 Passeover; and to rehearse his Laws to their children; according to which precepts Timothy was brought up, and Obadiah 1. Kings 18. 12. abraham's and Cornelius families, and 2. john 4. I rejoiced greatly that I found thy children walking (not in ethnical civility) in the truth. This condemns all unclean beasts. Again, young men have promised in baptism, and set their seal, that they will forsake the world, the flesh and the devil. For baptism is the restipulation or repromission of a good conscience. It is the badge of our pro, session, which is to consecrate ourselves wholly to Christ, into whose name we are baptised. Now we are consecrated to God, when we die to sin, slain with the sacrifice, crucified with Christ, yea risen out of the grave of sin, and glorified or sanctified with him, Gal▪ 2. 20. Young men are to remember their promise or vow in baptism, and not like careless dingthrifts to throw the debt on their sureties, as Esau that preferred a mess of pottage before his birthright.  
While the evil days come not▪ etc. An argument of confirmation, drawn from the instable state of young age, which passeth away as a shadow in the dial, and as the day and summer passeth away, and the winter and night draweth on. Moreover, the force of the argument lieth i● the consideration of old age, as a means to cause the young to remember the duties of charity and piety in the stre gth of his years, while he hath time, while the day serveth, and summer lasteth. The day is for labour, as David saith, Man goeth forth unto his work until the evening, the night is for rest. Our Saviour Christ saith, joh. 12. 35▪ Walk while ye have the light, lest darkness come upon you. Work out your salvation with fear and trembling, saith the Apostle. Now the day is for work, and as well the morning as the evening, and rather. Why stand ye idle, saith Christ, get you into my vineyard. The harvest is great, the labourers are few. The works of charity and piety are great and many, we are but frail and we●ke. Let us recompense our weakness with willingness, our short time with sedulity and diligence. If there be first willing mind, God accepteth according to that which a man hath. Let us carefully husband our talon while we have time and strength. The Spring produceth all things out of the earth, that were buried in Winter; even so what lieth buried in childhood, showeth forth itself in youth. Corruption must not show itself forth now, but the practice of instructions and godly informations formerly taught, even grace wrought in childhood by these good means. The Summer ripeneth what the Spring brought forth; let middle age bring to maturity and perfection that which hath been taught us in our young age. The old in evil dieth in evil, a thousand to one.  
Now that the consideration of old age may take the deeper impression in the heart of the young, he depainteth it out by an allegorical hypotyposis, or lively description, first generally in these words, and after particularly in the next six verses.  
While the evil days come not. By evil days in general is meant poverty, weakness, sickness, lameness, blindness, and other afflictions of body and state, whereby a man is disabled from the actual performance of such duties as he is called unto. Whatsoever ability or gift a man hath, that is his talon. And in all affairs and works of this life, men take the appointed sea on, and use the time with diligence; night letteth, rain letteth, wind and tempest letteth, these lets men redeem with diligence, (and some with double diligence) and reserve some works for letting days, that every moment of time may be supplied; so they will never be idle, that mean to be wealthy. So it must be with us in our Christian calling. We must work with the Oar while we have strength, and after sit at the stern. Let every man do good while he is able. Let him take grace when it is offered and use it when he is bidden. The Law saith, yea the heart and whole drift of the Law is this, Love the Lord thy God with all thy heart, mind, soul, strength, soul and body, superior and inferior powers, even while thou hast an heart, which first liveth, and last dieth, while thou hast a mind and a memory, while thou hast strength, while thou hast health, while thou hast wealth. Suffer no gift to be unfruitful. Every talon must fructify. Secondly, by evil days more specially is meant the disease of old age. For old age is a disease, it is the consumption of the whole body, whereby a man is disabled from doing any thing. It is grievous and wearisome. The lame is past labour, and the sick past study. These words, the evil days, as I think, have relation to the body, and the next to the mind.  
Nor the years draw nigh, wherein thou shalt say, I have no pleasure in them. An amplification figured by a Prosopopeia, whereby he setteth the future age, person, words of the young man before himself. Men draw forth as lively as they can, the pictures of their young age, that in old age they may see their youth before their eyes, this is but a vanity; yet may good use be made hereof. So contrarily, Solomon draweth out the picture of old age, that men in time of youth may see and look upon, and remember their old age, and death which followeth, and their account which followeth that. This is an instigation to works of charity and piety. Better it is for a young man to have the picture of death before him, then for an old man to have the picture of youth in his eyes. An old dotard is odious, and an old babbler hateful.  
I have no pleasure in them. These words have reference to the mind of the old man, when the body is pained, the mind is grieved. When the bones are full of ach● it is past work, and suffereth not the mind to be exercised in study, meditation, counsel, advice, direction, etc. Every thing is tedious and irksome to the weary, he delighteth in nothing, but in ●esting, sleep is sweet to him, and so is death to the aged. The mariner speaketh of the winds, the shepherd of his flock, the ploughman of his grounds and cattle and the old man of his diseases, infirmities, aches. His relations of things past are concise, independent, confuse; he cannot manage and use his experiments and observations to profit withal: yea his former practices are but speculations to himself, much more to another, therefore he hath no list to speak, all things are quite altered the world is new, it surpasseth his skill. And thus it is with every old man throughout all generations of the world, insomuch that if they which have been long dead should rise again as but out of an hundred years' sleep, they could not know the world nor the way of it, and might as well cause the Sun to go backward, as to reduce it to the former state; and though it should be the same, and continue like itself, yet should a man be unlike himself; and so should the world one and the same in itself, appear in new and strange forms to him. As for example; All things are full of vanity, misery and grief to the afflicted, and to him upon whom God turneth his back; whereas contrarily at the same time it is a paradise of pleasure to an other. It is now an heaven, but if God instantly forsake a man utterly, it is an hell. And as Dives desired to be out of hell, so would he desire to be out of the world; whatsoever his estate should be hereafter, he had rather stand to the hazard then live. If health, strength, wealth & honour could, at an instant, be put upon the poor, sick, lame, blind beggar, the world should be a new world, and such a world as he never imagined, the other days world should be passed as in a dream, and as but a dream. And so doth old age wonder at the change of the world, he longeth after the former generation, and desires to be dead. All is vanity, vexation and weariness. But the young generation thinketh not so. Their endeavours▪ 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 pain; that which was a delight, is a weariness and anger, and the Palace is but a prison house.   

Verse 2. While the Sun, or the Light, or the Moon, or the Stars be not darkened, nor the Clouds return after the rain.  
Here he beginneth the particular description of old age, drawing it out in lively shape and colours to represent it to the eyes of the young men, that being now young, he may see himself old before his eyes. And this he doth allegorically, by manifold similitudes drawn from common and usual things continually obvious to the eyes and ears, the more firmly to fix it in the memory; to the end that considering the shortness of time, and weakness of age, and certainty of death, he might the more diligently and carefully bestir him to his work, and in his work; even doing good while time serveth, to finish his work before Sune-set, to inn his fruits before winter.  
While the Sun, or the Light etc. quasi dicat, before the sight of thine eyes be dim, through the weakness of the spirits, dryness of the sinews, and humour of the eyes, and through vapours, which arising out of the body into the head, through coldness of the brain, are clouded into rheum, which trickleth down the nose and eyes; and being done away quickly, returneth again, as clouds after rain in a moist season, and waters into an emptied fountain, which causeth old age to wear his napkin at his girdle, to keep his head and feet warm, that cold strike not up into his head; and being there, may not congeal, but evaporate forth through the poares and seams of the head, and for the same purpose to wear a cloth about his neck, to keep the poares open, that the vapours may there break forth; qu● data porta ruant, to prevent headache, toothache, join-ache, rheum in the eyes, nose etc. The air to aged eyes seemeth dusky, and misty, and the Sun wadeth, as the Moon in a foggy evening, and the Stars are out of sight. Let the over-shadowing clouds, drizzling mi●●es, thick fogs, waterish air, dewing moisture, dropping of trees in a mist, the dullness of the dark day, the sluggishness of the rainy day, the dropping of the eaveses, the siping through of waters into the house, put us in mind of the irksomeness and annoyances of old age, and to do our duties, while we have the use of our sight; which once failing, we are disabled from innumerable things, wherein we might be profitable to man, gainful to God, and furtherers of our salvation.   

Verse 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease▪ because they are few, and those that look out of the windows be darkened.  
By the Keepers of the house are meant the hands: The hand (saith Aristotle) is the organ of organs, or instrument of instruments. For whereas other members have their several offices, the office of the hand is manifold, and general, serving all the rest. The body is an house, or city, or kingdom in itself; the king or chief ruler is the head, the hands are the keepers or guard. Every creature hath his weapons for defence; man hath his hands, his hands are all weapons, even as he is a little world. What all particular creatures can do with their weapons, that can he do with his hands; yea what subtleties or means of getting food is in them, all is in him, humano more. When the keepers of the house shall tremble. that is, with the palsy, caused of cold binding, or of heat consuming, or of humours stopping the sinews.  
And the strong men shall bow themselves. When the thighs shallbe weak, standing loose in the bases, or sockets of the knees, the spirit languishing, the sinews withring, the blood settling, and thickening in the veins as rivers in the drought of summer. For strength is attributed to the bones, thighs, or legs Psal. 147. 10. He delighteth not in the strength of an horse, he taketh not pleasure in the legs of a man. Old men's knees buckle or bend forward, like an elbow, through the weakness of their joints and sinews; as drunkards go staggeringly when they are top-heavy, nimio solutus jaccho; and their sinews dissolved, and heat evaporated with loud talking, vehement contending, and much drink. And the grinders cease: that is, when the t●eth are worm-eaten, or moskered, or mildered away, or stand wedshodde in slimy humour, standing like weather-beate stakes, and mos●e begrowne roots, hollow, and stumpie, falling out one after another, as the cogs of a mill, worn thin and narrow at the top, or else rotten in the root, which partly are troublesome to the aged, and partly they are afraid to break those odd stragglers remaining. And those that look out at the windows be darkened. That is, the eyes which are as one's head looking out at an hole, or window; the body is an house or tower; the eye-holes are windows, through which the soul looketh out into the City of the world. The eyes of the aged are like an old dusty window.   

Verse 4. And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low.  
BY doors is meant the lips. The windpipe is the entry, the mouth is the doore-gate, the lips are the two-leafed door of the heart or soul, as our Saviour saith, Out of the abundance of the heart, the mouth speaketh. Evil thoughts come out of the heart, passing by the entry of the throat through the door. The lips of old people are often pendulons, and tremulous, they keep them shut, to stay the daily distillation of rheum; neither have they what to speak among strong men, because their understanding and memory faileth them; they are testy, morose, choleric and passionate, their voice is weak, and breath short, and the state of all things is so altered since they were young, that they cannot tell what to think or say. Children and old men are neither Counselors nor Actors; the one committeth both these to the elder, 1. King. 3. 7. 9 the other to the younger, 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 lose, or moskerd at the root, or that they are fallen out, and he cheweth with his gums, and the grinding▪ cannot be heard.  
And he shall rise up at the noise of the bird. The fullness of humours, corpus succiplenum, is the aliment or food of sleep, as is to be seen in children and young folks; but the humours of old men are dried up, as the stalks of plants, and the corn in harvest, and their skin rough, withered and wrinkled as old trees. Hence it is that they cannot sleep sound, but the crowing of the cock, the noise of little birds, the whimpering of mice, every small stirrage w●keth them.  
And all the daughters of music 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 music is meant the natural organs or instruments of the voice or song, as the lungs, the windpipe, the teeth, the lips, whereof some shall be weak, some wanting, as in old untuneable instruments. Or, by daughters of music, may be meant the ears. As old men are dim of eyesight, so dull of hearing, they discern not the harmony or distinction of sounds, neither are affected with music, as Barzillai to David, I am this day fourscore years old, and can I discern between good and evil? can thy servant taste what I eat, or what I drink? can I hear any more the voice of singingmen and singing-women? 2. Sam. 19 35.   

Verse 5. Also when they shall be afraid of that which is high, and fears shall be in the way, and the Almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets.  
BY that which is high, is meant knobby hillocks, or small extuberances in the way, little stones or clods, which old men fear to stumble on. And fears shall be in the way. As children going abroad fear many things, so do old men, because they are unwieldy, and unable to avoid dangers; a little fall or turning aside hurteth them, and they arise up again with difficulty and pain; they are afraid of dogs suddenly rushing out and crossing the streets at every noise; they fear the thronging of people, some on foot, some on horseback, some running and hasting about business, others bearing burdens, whereof many are rash and heedless, hurting children, and thrusting old people against the walls.  
And the Almond tree shall flourish. A Synecdoche of the special, for all trees. The Almond tree hath white flowers, it flourisheth betimes in the Spring afore other trees; it is therefore of special note, and a welcome forerunner of Summer, ●untius veris, cheering the mind after drowsy Winter, with the vernal thoughts of pleasant and lively Summer. ●ut the old man little regardeth, his couch, and the warm fire, and multitude of clothes, and therein keeping himself warm at an even stay, doth most comfort him. For the hot Sun soon enfeebleth him, the cool Northern and Eastern air offendeth him. For though the Sun be hot in Summer, yet the air is variable as in Winter, and the influence of the stars have a composition, but not a mixture in the air. So that though the Sun be hot, and scorcheth the face of the beholder, yet is the air frosty, and nippeth the neck. He that bestirreth himself in labour, sweateth and panteth, but the waterish cold or frosty cold suddenly pierceth through the powers of his body, and distempereth his blood. Summer and Winter are all one, excepting the Sun's revolution. Young men perceive not those differences of middle weathers, but only extremities of heat and cold, strong winds and stormy blasts, etc. but old men feel every change of the air, yea when the stars begin their business, and are preparing their work. They feel it before it come, and are therefore said to carry their Almanac in their bones, whereas young men feel but the height and extremity thereof, and bear it off without hurt, by reason of heat and fullness of humours.  
And the Grasshopper 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 Grasshopper in Summer or latter end of the Spring, Nuntia aestatis, affecteth not old age with any delightful fancies, Cant. 2. 13. The melody of grasshoppers is more pleasant in Summer, because the air is more clear and pure, and therefore more silver sounding, but both natural and artificial music to old age is no more than the cr●aking of a door, or s●raming of a new axletree, for the noise overpowreth their feeble spirit, and youthful fancies are vanished away through coldness, dryness and earthliness of the dull dreggie humours; the fiery humour, alme air, spirit of life is feeble, and is little quickened with the warbling of melodious air. And desire shall fail. All desire and delight in such things shall vanish, wherewith youth is most affected. Concupiscence, and feminine appetite shall be extinguished; no objects affect the dull and dying senses, but are rather grievous as the Sun and Rain are to old stumps, and trees, rather rotting and hastening putrefaction, than quickening them. All things, but death, are tedious to the old man.  
Because man goeth to his long home, and the mourners etc. A reason of the tediousness and irksomeness of all things to old age; because the old and decrepit is past the world, and near to death, his time is spent. his pilgrimage is finished, he hath no more business here to do, 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 busy workers, not an helper. Mothers and Nurses have pleasure in Infants, and Parents in Children, and every one affecteth young people, whether free or bond, but old people are burdensome to all, neither their talk nor company is acceptable. Therefore seeing himself despised, or little regarded, and a burden; yea himself a burden to himself, 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 mind of old age; well were he if he were at rest. And the mourners go about in the streets. His friends and neighbours are preparing themselves against his funeral, and the widows to make lamentation. As the Midwives bring them into the world with joy; so the widows (as it was a custom among the jews) bewail their death with mourning. This kind of symphony, heavy, and dead-sounding flattes is most befitting querulous and mournful old age. The hoarse Grasshopper, and the warbling Harp, the whistling Bird, and the Flute, with all wind instruments, instrumental and vocal consents, as Barzillai said to David, are more fit for Chimham, 2. Sam. 19 37. then for aged Barzillai, whose desire is to turn back, that he may die in his own City, and be buried in the grave of his father, and of his mother.   

Verse 6. Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the Cistern.  
BY silver cord is meant the marrow in the back, which is enclosed in a bright smooth skin like to silver, it is more properly called of the Arabians the Nuche of the back, whereof this word Eunuch is compounded. For marrow is but the superfluity of nutriment arising from the blood for the moistening and nourishment of the bones. But the Nuche is of the nature of the brain, engendered of seed, created for sense and motion; to wit, to procreate the sinews. For from the brain, and the Nuche, proceed diverse combinations or couples of sinews, serving for the senses, as hearing, seeing, feeling and motion of the members. For many sinews are derived, thirty couples as the Anitomists write, are sprung of this cord, and derived from the knuckles or turning-joynts of the chine or back bone into all the body serving for bodily motion; from which again, small hairs or threads, like those of the roots of trees and leaves are dispersed. When this cord is loosed, the back bendeth, motion is slow, and feeling faileth.  
Or the golden bowl be broken, This golden bowl is the thin membrane, or sinewy skin of yellow colour, called Pia matter, compassing the brain like a swathing cloth, or inner thinde of a tree, and entering within the diverse infoldings of the brain, and as it were clothing the sides of the three ventricles, or hollows wherein the imagination, reason, & memory are form. It serves not only to involve and keep the brain whole and solid, in his place, as the shell or skin next the shell doth the eggs: but also to contain, to gather together and sustain the veins and arteries which are derived from thence like small ramified channels, or pipes, or like a net. All the brain within, and without, is enwrapped and encompassed with this veiny and arterial, or sinewy net. The veins feed and nourish the brain with blood, the arteries bring heat and spirit to it from the heart, to give the sense of feeling unto it. For though it impart sense to all other parts, yet it hath none of itself, namely the narrowie white substance, but converteth or digesteth the vital spirits of the heart (attracted by this sinewy pia matter or golden bowl) into animal or sensible spirits. In like case the sperm hath foture and sustenance in the matri●e by and from the chorion or secundine.  
Or the pitcher be broken at the fountain. By the pitcher he meaneth the veins, by the fountain the liver. For the liver is the shop of blood, converting the white chile which cometh of the meat digested in the stomach into blood. The substance thereof is red, and like clottered or curdled blood, assimulating the chile to the quality of itself. In the neither hollow part thereof is the portal vein, called the great carrying vein, which hath many branches (venae mesaraicae) like the small and threddie roots of a tree, by which the chile or juice of mea● concocted in the stomach, is transported from the stomach to the liver. And the portal vein hath issuing from it many small veins like a net throughout the whole body of the liver, that the chile being distributed into small parcels, might be more perfectly concocted and converted into blood. And the blood is engendered and purified in the middle of the liver, which containeth the mass of the four humours. Now it being here purified and boiled, the more heavy superfluity, which is seculent or dreggie, settleth to the bottom, and is carried by a vein into the spleen. It is the earthly sour or tart part of the chile, and is called black choler, or melancholy. Again, the lighter superfluity boileth upward, which is the fiery, bitter or sharp part of the chile called yellow choler, which is carried by a vein into the gall. Understand by melancholy and yellow choler, not the purest thereof, which is mixed with the blood, but the separate superfluity or impurity thereof. Thirdly, the waterish superfluity is carried to the kidneys and passages of the urine. In the convexity or upper bowing part of the liver is the hollow vein or bloudgate, whose branches receive the blood purified in the middle of the liver, from the branches of the portall-veine. From the bloudgate are innumerable veins ramified throughout all the body. For as the bulk of a tree receiving sap from the root, as that again doth from the small spires, is ramified into all the branches, so doth the hollow vein, being the greatest in all the body, (vehiculum alimenti) distribute the blood throughout the body by his other veins, and first into the right ventricle of the heart, to receive his vital heat for the nutrition of the whole body.  
Or the wheel be broken at the cisterre. By wheel is meant the head, by cistern the heart, from whence the vital spirits are conveyed to the brain, and there converted into animal, to give sense and motion to the body. When the brain is weak, the sinews loosed, and the head hanging down, the wheel beginneth to break.   

Verse 7. Then shall the dust return to the earth, as it was: and the spirit shall return to God who gave it.  
AS before he hath showed the unaptness and disability of old age to perform such service as the Lord requireh to be performed of man, having livelily depainted it forth before his eyes, to the end that every one may be stirred up in youth and middle age to do good works, even with all diligence to practise the duties of piety and charity: so here he putteth them in mind also of death, and their account that they must make before their judge.  
And the dust return to the earth as it was. By dust he meaneth the corpse made of the dust, by a metonymy 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 return thither again, even into the first and simplest matter.  
And the spirit shall return to God that gave it. By spirit he meaneth the soul, which is compared to wind or air, as the body is to dust or earth. Because wind or air being an invisible substance, is the fittest thing in nature to understand the nature of the soul by. For whiles we are in the flesh, we understand and conceive of invisible, spiritual, eternal things, humano more, by the fantasy, per similitudines & locos, as Tully saith, and that either affirmatively or negatilely.  
To God that gave it. He doth not here define, whither the spirit shall go, but to whom, namely to his judge, who shall require a just account of all the works done in the flesh good or evil, and shall accordingly give sentence upon it. 2. Cor. 5. 10.   

Verse 8. Vanity of vanities, saith the Preacher, all is vanity.  
A Conclusion which is twofold; particular, of this treatise of mortification, to the 13. verse. General of all Christian doctrine, from thence to the end. Vanity of vanities. He concludeth the prossyllogisme propounded in the beginning in the same words, to intimate both his mature deliberation, and the certain truth thereof. For having 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 vanity, most vain. All things are uncertain, full of corruption, and matter of grief. There is nothing whereon to trust, nothing that affordeth happy contentment. Every state of life is miserable, both the contemplative, the sensual, and the royal, both the private and the public, both the civil and also divine government to humane reason is nothing but confusion and disorder. And even those things that seem to be in our power, have their events contrary to our intention and expectation. Now all this is to bring us to the denial of ourselves, to restrain our greedy desires, worldly vain hopes, and unprofitable endeavours, to trust in the living God, who only is most wise, most good, and giveth all at his pleasure, and in his own time.   

Verse 9 And moreover, because the Preacher was wise, he still taught the people knowledge: yea he gave good heed, and sought out, and set in order many proverbs.  
AN amplification of the conclusion, by an admonition begun here digressively, figured by a Prolepsis, the objection whereof is understood, and is such like; we are not bound to give credence to all things contained in this treatise, seeing that no man is so perfect in this life, but that he may err, and is defective and weak in the truth itself. Besides that, the inordinate life of those that write, to instruct and admonish others, is a means to diminish their authority, and to make their labours fruitless. The answer is, vers. 9 10. 11. wherein he procureth authority to his doctrine, by sundry arguments.  
Because the Preacher. The first argument is drawn from his person or office. He is not now Solomon seduced by his idolatrous wives and flickering concubines, he is not Solomon giving 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, near to death, near to judgement. 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 drawn from his extraordinary wisdom. 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 use of his wisdom, which was the godly government of his people, not merely politic for his own tranquillity and pleasure, and vainglory of his own person, but divine and religious, that the people might be contained in obedience, even in the religious fear of God, rather than either by plain force or other beguiling devices, without care or love of Religion, which come to naught. 1. King 3 7. what the intent of Solomon's prayer there is, and his meaning here, is evident, Deut. 17. 19 20. by the charge of Moses; the King must be continually exercised in the book of God, that he may learn to fear the Lord and obey his word, without arrogating liberty to himself to decline either to the right hand or to the left, that his heart be not lifted up above his brethren to tyrannize and rule in his own name, but to join in the worship and service of God with them, yea to be a pattern and example of virtuous and godly life unto them.  
Yea he gave good heed. The third argument is drawn from his careful observation and experience. He was wholly and continually attentive to hear, to see, to discern, to judge, as the Hebrew word aizzen of the conjugation piel signifieth.  
And sought out. As he was attentive and heedful, so was he industrious and painful to know much by lively and self-experience; this is the fourth argument.  
And set in order many proverbs. A confirmation of his knowledge, attentiveness and industry, by the effect or fruit thereof, as 1. King. 4. 31. 32. 33. 34. He was wiser than all men, than Ethan, Heman, Chalcol or Darda; he spoke three thousand proverbs, and his songs were an hundred and five▪ he spoke of all the creatures, and there came of all people to hear his wisdom. By all these arguments we learn what the calling, gifts, and duties of true teachers are. Cursed therefore are these Popish ignorants, and our Atheistical politicians. They are both alike enemies to knowledge and the true fear of God.   

Verse 10. The Preacher sought to find out acceptable words▪ and that which was written was upright, even the words of truth.  
A Fifth argument drawn from the profitableness of his doctrine. The Preacher sought to find out words of delight, or acceptation, not vain speculations▪ carnal inventions, unprofitable fables, curious and fruitless fancies, vain janglings; but wholesome doctrine profitable for edification in faith and obedience to the word of God, as S. Paul saith, 2. Tim. 3. 16. The Scripture is given by inspiration of God for doctrine, & reproof, for correction & instruction, that we might know the truth, and by the truth destroy lies and errors. And that we might be mortified and dead to sin, and quickened and renewed into holiness and righteousness. The setting forth of truth and righteousness, and the destruction of lying errors, and vice, is all that the Scripture aimeth at, that the man of God might be perfected to all good works of piety and charity. This is the drift of the Holy-Ghost in the Penmen of the Scriptures, and of Solomon here, and so of every teacher sent of God.  
And that which was written, was upright, etc. A sixth Argument. As they were profitable writings or delightful to them that loved truth and righteousness, so were they upright and true, not deceitful, flattering, men-pleasing, but the true wholesome food of the soul. Solomon, in uttering the words of this Treatise, had the infallible assistance of the Spirit.   

Verse 11. The words of the wise are as goads, and as nails fastened by the masters of Assemblies, which are given from one Shepherd.  
AN explication of those acceptable, and upright words of truth, taught by the truly wise, that are inspired of God, by the effect or use thereof, which is illustrated by a twofold similitude of goads, and nails. The words of the wise are as goads. The heavy and idle Ox, minding no other thing, of himself, but eating and sleeping, is roused up, and caused to do profitable service to his owner, by the pricks of the goad, as the horse is by the spur▪ and ●he whip: even so by the reproofs and checks of the wise, are the drowsy and sluggish carnals stirred up to duties of piety and charity, which of themselves are but self loving lumps of sin, unwilling, unapt, dull and blockish to learn or practise any works, either of worship or service. Pride, covetousness, gluttony and venery make them like oxen, horses and swine, spiritual sluggards, drunkards and bedlums; yea, as unprofitable drones and vermin, such as are for waste, destruction and evil. These drossy ones are moved, roused, awaked, and provoked to some good duties by th● pricking, sharp, or smart words of the wise, chase and rubbing these dead sleepers in sin, and mollifying, yea scarifying their rough, crusted, barked consciences that cannot bleed, stirring up the idle worm to her work, with the tart vinegar of God's judgements and plagues denounced against them in the Law. This is the effect and use of words spoken by the wise, inspired of God. But contrarily, such as speak of themselves, making merchandise of the word, are flatterers and clawbacks, sowing pillows under the elbows of sleepers, to make them sleep out their eyes, and to make fools run stark mad. They wink at proud carnals, but do not mortify them, that they might devote themselves to good works; yea they do rather glorify them, and admire their persons because of advantage, and so both fall down into the same condemnation.  
This hath been always the practice of false prophets, false apostles, and shepherds of old, and is now at this present. And the proud, covetous, oppressing carnals prefer and countenance such teachers, they dignify them and honour them to be flattered by them, and partake with them in their sins. But their madness shall in the end be manifested, and the patient abiding of the meek shall not always be forgotten Paul saith, Let him not be a young Scholar, etc. But who is now so fit as a young Scholar, proud and talkative, a fashionable fool, civil, ethnically civil and courtier like? The finest Gentleman, the best Minister. But a fine Gentleman, and a Romish reader, will prove all one in the end, I fear; yet is the Reader better than the proud Corinthian Preacher.  
And as nails fastened by the masters of Assemblies. Even as nails being driven into pales, do fasten them to their ●a les; so the godly and grave sentences of teachers which are the masters of Assemblies, or congregations gathered together to be instructed in the knowledge of God and their duties, do pierce into their hearts to unite them unto God and one to another, and to contain them for ever in that holy union of faith and communion of love, which is the true coporation of the Saints or invisible Church. Contrarily, false teachers and schismatics break this union of faith, and dissolve this bond of love, bringing in erroneous doctrines and opinions, to corrupt the minds and manners of men, whereby they fall from the godly purity and plainness of the Gospel, to contentions and proud janglings, but in the mean space live according to their lusts, yea without all sense of Religion, and are to every good work reprobate, yea enemies to the truth of that which outwardly in hypocrisy they profess, as they do which stand up at the Creed, but fight against the Gospel; which make a leg at the name of jesus, but hate his commandment of faith and love; which receive the sign of the cross, but fight under the devil's banner against Christ and his kingdom. This is the miserable condition of Papists, Libertines, Atheists, Epicures, whose hearts are not brawny but stony, that neither goads nor nails can pierce into them. Woe be to them, for they are full of envy and hatred as Cain, they are mockers as Ishmael, devoted to their bellies as Esau. They are as they that strive with the Priest, Amos 5. 10. Woe be unto them, for they are false accusers of their brethren, and stir up hatred against their brethren that are better than they. Woe be unto them for they are dogs▪ and wolves in sheep's clothing, thirsting for the blood of the Saints; they present themselves among the people of God, as Satan did, to cavil, job 2. and take all occasions to disgrace the truth, and to bring the fear of God into slander. Woe be to those revolting Pagans, which oppose Princes laws against the kingdom of jesus Christ, whereof they are the guard and protectors. These as the first begotten of the devil, oppose the letter of the law against the intent, equity and conscience thereof, saying that they are for law, not for conscience.  
Which are given from one Shepherd. An amplification of those acceptable and upright words of the wise, by the efficient cause or author thereof, namely God in Christ, termed a Shepherd, or chief Shepherd, because he gathereth together and feedeth his people with the spiritual bread and waters of life, as shepherds do their flocks. Psal. 23. 1. joh. 10. 11. Chap. 4. 14. and 6. 50. 51.   

Verse 12. And further, by these, my son, be admonished: of making many books there is no end, and much study is a weariness to the flesh.  
A Regression to the admonition interrupted, ver 9 10. 11. This verse containeth first the admonition itself▪ secondly the reasons. The admonition is in the former words, wherein are to be considered, first the subject of it, namely the persons to whom it is directed, every faithful Reader, and therefore he speaketh to all under the name of one, and that out of love as a father to his child; and that every one might hearken to him as a loving and dutifnll child to his father, he calleth him his son. Secondly, the matter itself. By these be admonished. An exhortation is a provocation or incitement to embrace and follow that which is good: an admonition is an inducement of a cautelous consideration, or practice remembrance of that which is hurtful and evil to avoid it. It is enforced by destructive arguments, tending to deter and avert the party admonished from an error, to embrace and follow the contrary good. Exhortation and admonition are of a thing already proved and granted; but persuasion and dissuasion are of a thing doubtful and probable. Be admonished by these arguments evidently evicting the vanity of worldly things, and avoid the unprofitable 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 wisdom, charity and piety, and rest thyself on God, who shall without thy carking and thoughtful caring administer all things needful for thee and thine. For thou canst not add one cubite to thy stature, nor make one hair white or black, but every plans which God hath not planted shall be rooted up. Let this therefore that hath been said, be sufficient to settle and establish thine heart and mind in the right path, that I have showed thee. Rejoyee in that which God sendeth, strife, and vain fears neither make nor mend; be content with thy state, do good always to thy ability, and there set up thy rest. If this will not yet satisfy, then remember Lot's wife. Remember Dives. Remember the covetous rich man, Luke 12.  
Of making Books there is no end, etc. A two▪ fold reason enforcing the admonition upon the Reader. The first is drawn from the unprofitableness of many words and writings of men, which are discordant and distractive of men's minds, which falleth out whereas the infallibility 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 vain presumption, may justly retract the Reader from other warbling, erroneous, imperfect discourses, and treatises of men, wherewith doubtless he was acquainted, as in his Book he intimateth plainly enough to this divine-inspired Treatise of his own concerning the chief good. So that all writings, except those that are warrantable by, and grounded on these special pen men of the Holy-Ghost, are unprofitable, and to little purpose, affording no tranquillity, peace, durable joy, comfort to the heart and conscience. For they can not impart that to others which they altogether want themselves. For they being in darkness seek only for it, where it cannot be found, seeing that God hath subdued man, and all things to vanity, which can never be the mother or fountain of felicity. And the earthly paradise is destroyed. This text maketh little for those that being so eagerly and servantly devoted to their worldly and fleshly lusts think, and say, that so much preaching and writing is neceelesse. For Solomon taxeth not the holy and great Labours of the Lords Ministers, who keep themselves within the compass of his written word, but he taxeth these slothful ones, sleepy, and spiritual drunken ones, ignorants, and fools that even weary the Messenger's o● God, with calling, crying, lifting up their voices li● e Trumpets, early an la●e, and yet will they not be awaked; they are heavy-hearted▪ dull-eared, purblind, long about alittle, and that little is quickly forgotten. If the Preacher be but silent a while▪ they are ready to dance about the golden Calf, and begin to think and talk of Egypt again. They are like the stone of Sisyphus▪ or heavy logs pulled up the side of a steep hill, which lush down again, when a man letteth his hold go. Again on the contrary side, this taxeth those, that are quick of hearing, but heavy footed, ripe in the top, dead at the root, nimble▪ chapt, and slow handed. There is none end of their hearing, new instruments, new voices, new tunes, new forms, new styles, they are all for novelties, full of the itch▪ full of curiosity, but their heart goeth after their pride, after their covetousness. These extremes 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 never be pleased. Solomon therefore in these words willeth them to be doers, and diligent practisers, the one sort to humble themselves, the other to rouse themselves to obedience, that they may have experience, and feeling in themselves of the grace and wisdom of God; (manus est causa sapientiae) and then shall they comfort, not weary to death their teachers, as many do. But those greedy ears, proud and covetous, that are so zealous to hear, and yet their teachers but figge-frailes, and themselves sucking spiders, casting them out when they have sucked them as they do their oyster shells, are but gadding carnals and bloodsuckers. When they would be rid of their teacher, then will they put him out of breath; and when he cannot preach twice a day, he may sit under the juniper tree with Elias, to be fed with Ravens. I speak not this to set dogs on barking, to whom all things are alike; but the God of order hateth confusion) which take up all occasions of evil speaking, but rather to stop their mouths, by putting a difference between the truly religious, and truly devoted, and gadding talkers, whose backs and eyes are full of pride and adultery. But our All-alikes are not for differences, but confusion. But when they have once made a confusion of good and evil, sour and sweet, light and darkness, then in the flesh will they make differences, they cannot abide confusion, every one striveth for superiority and pre-eminence, every one preferreth himself 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 darkness, carnal and spiritual, precious and vile, they will admit no difference: all must be alike; and the more carnal the more acceptable. The civil and orderly vicious, the best garnisher of vice in virtues robes and colours, is the most wise, and most commended.  
And much study is a weariness to the flesh. He speaks not this of the pains of the holy writer, nor of the reader, that aught to exercise himself day and night in the Scriptures, and that with delight, but of those erratical extreme persons, of whom I spoke before, both writers and readers. David exercised himself continually in the Law, Psal. 1. 2. but he got wisdom by doing it, Psal. 119. 98. 99 100 And Plato saith. Manus est causa sapientiae. When a man hath disquieted and tormented himself long about predestination, etc. yet shall the joyful and cheerful practice of Christianity sustain him, and faith in God's mercy towards him shall be his only comfort in life and death. For all our felicity is in God's acceptation: and he putteth none away that constantly seek 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 understanding of this may we see in judas the guileful disciple, and the eleven true disciples. Know thy master's mind, hear what he saith to thee, and apply thyself to do his will without searching into his secrets, and thou shalt never lose his favour, nor be turned out of his service. For he is not so easily displeased, but beareth with innumerable imperfections and infirmities in his children, whom he measurably chasteneth, and delivereth not over to death. He is most wise, most good, most merciful, if thou dost not account his mercy greater than thy sins, thou dost limit him who is infinite. To know thy sins, to acknowledge and confess them, and to despair of righteousness and salvation in thyself and by thyself, is that which he requireth: for than thou wilt fly to him, trust in him, rely on him, and be ever thankful to him. Surely, when thou art none of thine own, than art thou his. Much reading and studying is indeed a weariness, but it is a delightful thing to do the commandments. Experimental knowledge is full, delightful and comfortable. A little that one eateth, is better than all that a man can hear of, read of, study of, dream of. Greedy speculatists and hearers, are but dreamers, they are never satisfied, but soon weary of well doing: but God will be heard of us, seen of us, and served of us as if he were a King in bodily presence. This is the fullness of sound faith, fear and obedience, not fantastic dreaming, as they that would seem to be as devout as Mary, and yet are as proud as jezebel; as zealous as David, but as covetous as Nabal▪ A mere delusion.   

Verse 13. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the whole duty of man.  
THe general conclusion of the whole scope of all Christian doctrine and exhortation. For all is but the mortification of the old man, and the quickening or renewing of the inner man, and both these are one▪ They are one motion, and differ but in respect of the terms, 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, uno actu. The conclusion is inferred by way of exhortation, to move attention, to print in the memory the substance of all, and the main end of all writings, which whosoever hath not rooted in his heart, he can neither understand rightly, nor do truly, but is a liar, even a very hypocrite in his best speechss and best actions. Thomas said to Christ, joh. 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 main end and drift of every instruction and action, is first to be weighed. What is the end of all writings, but to fear God and keep his commandments? He that doth not this, knoweth nothing, and is but a dreamer.  
Fear God and keep his commandments. 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 fear is meant a reverend awe of God's majesty, proceeding from faith, whereby through the feeling of his love, as well as the weight of his displeasure, we are afraid to offend him. Fear is put for the whole worship of God, by the figure Synecdoche. It is the principal part of God's worship, and keepeth all the other in their duties, all evil being committed where it is wanting. Therefore saith the Scripture, Blessed is the man that feareth always. It is the beginning of wisdom, true and saving wisdom, Prou. 14. 16. and the perfection of piety. For the better understanding hereof, I will insist a little upon it.  
There are sundry sorts of fear.  
First, Dabolicall, jam. 2. 19 The devils believe and tremble.  
Second▪ Natural. It is an affection or passion of the heart, whereby we fear not only death or dissolution, but dangers and evils that are destructive of our good estate or welfare. This fear is by natural 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, subject to our infirmities, not to sin. This fear of itself is not a sin, for Christ could not sin, but in us 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 himself to the decree of his Father, according to the commandment, Thou shalt love the Lord thy God with all thine heart, etc. So fear was overcome of love, or rightly ordered by love. So the godly after the example of Christ, though they fear death, yet they humble themselves to death and to all crosses, because the love of God taketh away or extenuateth fear.  
Third, Worldly fear. This is the corruption of natural fear, when as men do forsake or deny God and Christ, in what measure soever, that they might not lose their goods, good name, pleasures, preferments, etc. The worldly, jealous, zealous, devout, are full of this fear. Their fear is great and continual; but it is a pernicious and damnable fear: and all that they fear, be they never so subtle and provident, shall fall upon them. Math. 10. 28. Fear not them which kill the body, etc. joh. 12. 42. many believed on Christ, but durst not confess him, lest they should be put out of the Synagogue, and incur the displeasure of great ones. This was Nicodemus his infirmity, joh 3. 2. The Princes, Priests and pharisees were drunk with this fear, joh. 11 48.  
Fourth, Servile fear. It is proper to the wicked. For their conscience being guilty of sin, they fear the wrath of God, both temporal and eternal, Prou. 28. 1. The wicked fly, when no man pursueth. The wicked are like a raging sea, Esay 57 20. It hath two effects: First, it restraineth from gross 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 senseless, or have but a dog's conscience. Hence the Poet saith: 
Oderunt peccare boni virtutis amore,  
Oderunt peccare mali virtutis amore.  When as Paul disputed of righteousness, temperance, and the judgement to come, Felix trembled, Acts 24. 25. Secondly, it worketh hardness of heart and desperation in some, when it groweth to an height of wicked resolution, all hope being utterly quenched.  
Fifth, Filial or sonlike fear. This is proper to the regenerate, who by this fear are moved to avoid sin and to live godlily and righteously. It ariseth from the knowledge of God and out selves, and from the feeling of his acceptation & love of us, wrought in our hearts by the holy Ghost. Of this Solomon saith▪ Prou, 1, 17▪ and Psal, 111. 10. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do his commandments. job 28. 28. The fear of the Lord is wisdom, and to depart from evil is understanding. More plainly, this fear is thus begotten.  
1. When a man heareth the Law, what is there commanded and forbidden, the Holy-Ghost cometh and taketh away the veil of natural blindness, and slumbering, causing him to see his sin, and to behold the wrath of God upon him even to lay them both to his hard heart, whereupon fear troubleth the conscience, and breaketh the hard heart.  
2. When a men in this case heareth the Gospel, the Holy-Ghost inlightneth his mind to understand, and believe, and to apply the promises to himself, whereupon he beginneth to feel quietness, and peace of conscience, being more and more persuaded that he is beloved of God. Now on this persuasion ariseth the love of God for his love, grace, and mercy in Christ▪ On this love ariseth a new fear, namely, to displease God so loving and merciful, Psal. 130. 4. There is mercy with thee that thou mayest be feared.  
Of this filial fear there be four degrees expressed by the fear of children toward their parents, whereof there are four degrees.  
First, a child loveth his parents, and flieth to them as his chief refuge, yet is he held in obedience with threatthreatning, and fear of the rod. Secondly, partly by reason, partly by the rod. Thirdly, less by the rod, and more by reason. Fourthly, by reason alone without the rod. Now to apply this.  
First, children have a sincere love to their parents, and a general disposition to be conformable to them in all things; yet being left to themselves, they are carried by their childish fancies and vain desires, both unprofitable to themselves and to their parents for want of reason. Hence Solomon saith, Follie groweth in the heart of a child, but the rod of correction fercheth it out. So the regenerate newly converted have a sincere, though weak love of God, and a general disposition and right motions to obey God in all things; yet without the consideration of God's justice, and fear of punishment, or rather corrections, they are apt to be carried and overcome with the lusts of the flesh, allurements of the world, and baits of Satan. Therefore David said; It is good for me that I have been in trouble. And Paul 1. Corinth. 11. 32. When we are judged, 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 threatenings of punishment. And for fear of the rod more than upon consideration of their own good, they obey, because reason is yet weak, and they have but small discerning of good and evil: So likewise, God teacheth us what we ought to believe, what to do to his glory, and our own good; with threatenings of temporal punishments, and crosses of sundry kinds▪ by which we are held in awe▪ and contained in duty till we come to more perfection and discerning.  
Thirdly, when a child, by reason of age, is riper in understanding and reason, he begins to know his parents, and his duty towards them, and what is for his own good. Therefore he is held in obedience, not for fear of the rod, but instruction and exhortation prevaileth most. So we, growing more perfect in the knowledge of God our father in Christ, what his love hath been towards us, what he hath done for us, and will do for us, are moved to obey him, not so much for fear of punishments, as by instruction, which we desire, and exhortation unto which we yield with delight. And as faith and love grow stronger, so doth the Law with the threatenings and curses thereof grow the weaker. The Law is our Schoolmaster in our nonage, but when the fullness of years are come, we are our own instructers, and able to govern ourselves by our own reason.  
Fourthly, when the child cometh to perfect reason and discretion, the fear of the rod goeth away. For, having now the perfect knowledge of the love, care, and benefits of his father towards him, and also of his duty towards him again, he performeth obedience with willingness, delight, joyfulness, fearing to displease and offend him, and is ashamed of childish follies: So we growing stronger in faith, and perfect men in Christ, do willingly, cheerfully, and with delight worship and serve God, fearing to displease him upon consideration of his greatness, goodness, mercy, and benefits towards us, Galat, 3. 25. After that faith is come, we are no longer under a Schoolmaster, that is, the ceremonies and threatenings of the Law, childish rudiments and fears, Rom. 8. 15. Ye have not received the spirit of bondage to fear again, but the spirit of adoption, etc. He is called the spirit of bondage, when he worketh weakly in us, as in babes and younglings, whom the Law terrifieth from sin, and compelleth to obedience. He is called the spirit of adoption, when he worketh more strongly in us, or hath brought us to a greater perfection of the degrees of faith, hope, love, whereupon we are termed perfect men in Christ. The Magistrate is not terrible to the innocent, nor the rod to the man of age, Romans 12. 3. Wilt thou be without fear of the power▪ do well▪ and thou shalt have praise: So likewise, wilt thou be without fear of the curse, of wrath, of hell? be strong in faith▪ hope, love, and thou shalt delight, in God, in his word, Ministers, and children. His word shall be thy delight and joy. ●. john 3. 21. Beloved if our hearts condemn us not, we have boldness with God. Chap. 4. 18. There is no fear in love, for perfect love casteth out fear: For fear hath painfulness, he that feareth is not perfect in love. Thus much of fear.  
And keep his Commandments. This is the effect of true fear, The root is faith, the sap or juice is fear, the fruit is obedience. As is the inward man, so is the outward man, the heart is deceitful▪ but the hypocrite cannot be hid, for the tree shall be known by his fruit, not by the sight, or outward show thereof, for the wilding maketh a fairer show than many a good apple, but by the taste. Who is he that in sincerity keepeth the Commandments? He that setteth God always before his face. Moreover, obedience is Legal, or evangelical: of the latter Solomon here speaketh. For both the curse, and rigorous exaction of the Law is removed away from them that believe, which are the ingenuous and free borne sons of God. In these times there are many masters, but few doers; therefore shall they receive the greater condemnation. They would have good done, so that they themselves have no hand in it. Here is no fear of God, but a deceitful and wicked spirit▪ For how much a man doth, so much he feareth. He that doth the commandments is true, the rest are babblers. Neither have there been so many tonguetied Christians in times of Popery, as there shall be fantastical babblers and deceitful Satanists in these last times, whose words and deeds are all falsehoods and lies: yet it is but that multitude of malignants, who will either be idolaters, or Atheists, of a false religion, or of no religion.  
For this is the whole duty of man. A reason drawn from the end of creation and redemption, which is nothing else but to fear God▪ and keep his commandments, which who so doth not, is a son of perdition. Eph. 1. 4. He hath chosen us in Christ, that we should be holy, and blameless before him in love. Tit. 2. 14. He gave himself for us, that he might redeem us from all iniquity, and purify us unto himself, a peculiar people, zealous of good works. By zeal he meaneth not the bare pulpit zeal, but devotion. Many can counterfeit zeal, as upon a stage, but when they are out of the pulpit, they are of a quite contrary fashion, gallants, proud, stately. But the Friar shall rise up in judgement against them. To conclude, to fear God and keep his commandments, is the adequate, object or subject of the whole man inward & outward. To this one thing must a man have respect in every thing. Hither must he refer all his studies and labours, if he will be partaker of true felicity. This only is true profit, and all exccept this is vanity, though the blind world seek for felicity and means of bliss in any thing, and in every thing besides this.   

Verse 14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil.  
AN argument of confirmation, drawn from the last judgement, whether the general or the particular, tending to terrify the wicked▪ and comfort the godly▪ For God shall bring into judgement▪ The judge is God, most mighty, not to be resisted by strength; most just, not to be corrupted with bribes; most wise, not to be blinded with cavils, Every work with every secret thing. A declaration of the judgement by the objects, viz. things known, whether words or works, public or private; and things unknown, not only 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 division in respect of their qualities, good or evil. As every person since the creation till the last consummation shall be summoned, and not one escape; so shall every deed, word & thought be judged, not one shall escape. For the books shall be opened, and every secret thing shall be revealed, the book of God's omniscience, and the book of man's conscience. That which is now forgotten as a thing in sleep, shall then be brought to remembrance as a thing to a man awaked, which is as fresh in memory, and more fresh than it was before. As the root lying buried in the earth in Winter, showeth forth itself in the Spring; so shall all things now buried in forgetfulness, be then made manifest unto us, as if they were laid before our eyes. All hearts shall be laid open, to the discovery and terror of the wicked, and to the manifestation of the godly, whose faith and truth shall now appear, and these shall enter into everlasting rest and joy, but the other shall go into everlasting fire.    
FINIS.  

A TABLE.  
The number showeth the Page, the Letters, b, beginning: m, middle: e, end, or thereabouts.  

A.  
ADam, what it signifieth. 90. e.  
Administration divine, unsearchable. 220. 222.  
Admonition, what. 333. m.  
Adultery with a man's own wife, how. 232. e.  
Aire, food of living creatures. 15. e.  
Alexander. 43. b.  
Ambition, and curiosity how punished. 81b. 82.  
Anger, Effects thereof. 168. e. 169. b.  
Appetites of the Creatures 139.  
Appetite of man universal. 139.  
The universe, and object thereof. 139  
Appetite of man infinite. 141. 142. e.  
Alexander's personal appetite. 141.  
Heliogabalus his bodily appetite. 141.  
Appetites, 4. sorts., as of men. 143. m.  
Assurance, search for the same. 218. e.  
Aprarrell, use, and abuse thereof. 231. b.   

B.  
BEhold, what it signifieth. 41. b. 197. e.  
Beast, spirit of beast, what. 91. m.  
Behaviour before great men. 203. 204.  
Believe, 3 sorts of men to be believed. 4. b.  
Blood engendered, how. 325. m.  
Bloodgate, or hollow vein. 325. e.  
Body, or vessel, what, 139. b.  
Brain, without sense. 324. b.  
Books opened, what. 344. m.  
Bribe, and Briber. 166.  
Bribe, how the wicked would bribe God. 285. m.   

C.  
CArdplay, and Diceplay, what. 20. e,  
Circle, all things Circular. 24. b.  
Chance. 240. m.  
Charity, excellency thereof. 282. m.  
Charitable heart, the signs. 283.  
Charity of churls. 284. m.  
Charity of thiefs. 213. e. 285.  
Charitable works not to be deferred. 292. m.  
Charity, Churl's excuses. 295. 296. e.  
5 old men's answers to a motion of godly charity. 290. m.  
Community of life. 104. the benefit thereof. 103.  
Coheleth, what it signifieth. 2. b.  
Common people inconstant. 107. m. 108. e.  
Christian profession, what. 60. b.  
Cheek, turning of the cheek, what it meaneth 78. b.  
Conscience, submonitious thereof. 29 e.  
Covetous rich a martyr. 130 m.  
Creatures, a book sealed. 40. b.  
Croesus' his demand of Selon. 145. e.  
Crookedness of all things. 42▪  
Curse, or corruption, what. 10. b.   

D.  
DAuid, why so called. 2, m.  
Democritus always laughed. 50. b.  
Death, the benefit thereof. 154. b.  
Devotion in things indifferent. 229. m.  
Diceplay, and Cardplay, what. 20. e.  
Diligence, fruits thereof. 235. e.  
Drunkard, who. 275. b.  
Dust of the earth, what. 90. e. 91. b.   

E.  
EArth of magnetical nature. 14. m.  
Earth's breath. 15. m.  
Earth an hell to devils, an heaven to the damned. 130. m. 131. b.  
Envy, the object thereof. 95.  
Eunuch, why so called. 324. b.  
Exhortation what. 333. m.  
Eye, a wise, and foolish, eye. 62. e. 63.   

F.  
FEast. uses thereof. 274. e. 275. b.  
Fear what it meaneth. 338. b. 5, sorts of fear. 338.  
Sonlike fear described▪ 339. e. 340.  
4. degrees thereof. 340.  
Fear of God two fouled. 216. e.  
Felicities of the world many. 5. m.  
Satan a persuader, & maintainer of such opinions, 6. It is a false show. 7. who only seek it. 8. e▪  
Felicity to be obtained of the poorest. 222. e.  
Felicity, where to be known. 109. m,  
Fishes▪ their wisdom. 241. b.  
Sea-fish why not salt. 14. e.  
Flora. 43. b.  
Folly, what it meaneth. 57 e. 61. e.  
Flesh and spirit partly, what. 59 e.  
Fool, who is a fool. 275. m.  
Fool described. 264. m.  
fool's ' their conversation. 162. m. 163  
Fool, who his companion. 9  
Fools 2 sorts. 58. b  
Fools natural 2 sorts. 58  
Foolishness spiritual. 58 e  
Foolish rulers a judgement. 269. m  
Foot, what it signifieth. 110. m.  
Forget, what it meaneth▪ 310. b.   

G.  
GIft. In gifts, & works, what God respecteth. ●89. m  
Good, chief good, what. 3. m  
Good name commendation thereof. 1●2 153  
God needeth not our gifts, and works 289. m  
Good world of common papists confuted 170▪ 171  
Gospel a burden to whom. 32. m  
Greedy getters how punished. e 2▪ 9 b   

H.  
HHarlot described, 196  
Hands the office thereof. 319. b  
Heavens the basis, or firmament 12. m  
Heavens, an universal vessel▪ 140  
Heart, a sphere. 24. e  
Heraeclitus always wept. 50. b  
Hypocrites sacrifice described. 3. m  
Hypocrites, their manners. 335   

I.  
Idleness, evils thereof. 96 m▪  
Idleness, effects thereof. 97. e  
Idle persons described. 96. e there excuses. 98. m  
Impatience, what. 1●5. b  
Indifferent things. 263. e▪ 277. e 278. b.  
Instruction, what. 313. m  
Influence of stars in the air 322. b.  
Just men perishing. 18. m. 218.  
Just, too Just, who. 182   

K.  
KIng, termed a child, when 269. e   

L.  
Labouringmans' happiness 123. e. 124. b  
Law of God, the extent. 2●2. m  
Laws of Princes alterable▪ 202  
Law of God, the King's law, how. 203▪ b  
Law's iron-chaynes▪ 22 b  
Laughter, the object 49 e. 50. m 

Christ never laughed. 50. b    
It proceedeth of corruption. 50. m 

Democritus always laughed. 50▪ b    
Learning twofould. 39 e  
Lending for increase not always usury. 287. b  
Light, why first created. 140. b  
Liver described, 325. b  
Libertines described. 332. m  
Love, conjugal love. 233. m how it is maintained. 233.  
Epicurish love. 234. b   

M.  
MAn▪ vegetable man, 99 e described. 100  
Man most sociable. 101, e  
Man the sperne of the world, 140  
The centre of the world. 140. 16,  
Man, How God's image. 140. e  
Men more miserable than beasts, how. 135  
Mankind, a double motion of it, 13. b  
Man an universal vatures. 16, b  
Man, how the little world. 16. m  
Man's twofold anatomy. 16. m  
Man's condition seen in the creatures. 17 b  
Man's nackednes what. 17. m  
Madness what it meaneth. 57 e  
Mean, the fools mean. 58. e. 59  
Mediocrity of the civil wicked. 187. e, 316. b  
Melody, or symphony, what ●● e  
mercifulness, a token of mercy received. 293. e  
Marrow, what. 324. b  
Mortification, 3 sorts. 154. e  
Money is all things. 276. b, use thereof.  
The occasion of all evils.  
Music tedious to old age. 322, e  
Multitude, querulous, why 267, e  
Mens phronema, what. 5, e  
Must, oft times no good reason▪ 29   

N.  
Nakedness, what. 17, m  
Nero slew Seneca, why. 46 e, 47. b  
Nero justly executed, why. 210, e  
Noble, who. 271, e 272 b  
Nuch of the back. 324 b   

O.  
OBedience twofold. 342, e  
Observation of God's works. 207  
Observations, wise, and superstitious. 212. b  
Ointments, perfumes, their use. 231, m  
Old age described. 316. m. 320  
Old men, 5 old men's answers. 290. m  
Old men impatient. 25. m   

P.  
PAtience, what. 164. e  
Palsy, whence. 316. b  
Personal sin. 192, b  
Pia matter described. 324, m  
Psalm of the soul, what. 16, b  
Poor wicked, to be relieved, how 288  
Prophecies, and miracles ceased, 28, b  
remaining still▪ how. 28  
Princes wicked, their miseries. 213  
Princes rude, why enemies to knowledge, and piety. 270. e  
Prayer repetitions. 113. e, 114, b  
Lords prayer. 114, m what it is, used of the disciples. e  
Particular prayers, how. 115  
Reading of Prayers. 116, m  
What prayers to be said at all times. 116  
Prosperity, how to be used 178. e   

R  
REsistance. 78, b  
Religion, outward exercises how abominable, 102  
Remembrance twofold. 309, m  
Riches, their event. 125, their sickness, 126, m, 127, use thereof, e  
Riches an harlot. 128, b  
Rich man Idolator, how. 128m  
Rich wicked, how they get riches, 290  
Rich men's houses Gods storehouses. 294 b  
Romans' conquests, how, 250. b  
Rulers, behaviour towards them. 255, e256, b, etc.   

S.  
SAbbath, the end, & use. 310  
Sacrifice, intent thereof 111 e  
Sacrifice of hypocrites described. 111. m  
Saltwaters how made fresh 14m  
Safety of Princes wherein. 47. b  
Scripture, the whole scope thereof. 330. b.  
Servant, who. 258. m  
Search, for assurance. 280. e  
Sin, the ground of all evils. 126. b  
Sin, not to be reform with sin. 177. e  
Sinners, some notorious, why 141. e  
Sinners bold, why. 214. m 215.  
Society of brutes, & vegetables. 101. e.  
Sight, dimness thereof whence. 316. b  
Sinews whence proceeding. 324. m  
Solomon notified by 4 names. 2. b  
Solomon had peace, why. 35. e  
solomon's Wisdom gotten how. 38. b  
solomon's Royalty. 52. to 56. b  
Sloothfull described. 273.  
Spirit of economy, and polity. 273. 274. b  
Spirit of man how known. 221 m  
Spirit of the world. 286. b  
Spartans answer to Alexander. 23 b.  
Summer and winter how all one, how not. 322. m  
Sun, how it corrupts inferior things. 12. m  
Strength, how profitable▪ 246. m   

T  
Temperance, what▪ 313. b  
Time, 64. b   

V  
Vain, what it signifieth. 4.  
Vein, portal vein. 325. m  
Venae mesaraicae. 325. m  
unthankfulness. 245.  
Use of all worldly things. 133. b  
Usury to God, how. 300. m   

W.  
Wedlock. right use thereof. 234. e  
Weep, Heraclitus always wept 50, b  
Wicked, their destruction sudden. 243, b  
Wicked unthankful. 245  
Wicked men prospering. 181, b, 218  
Wicked overmuch who. 184, 185  
Wickedness not to be reform by wickedness. 211, b  
Wisdom how it is grievous. 46, 47  
Wise and foolish described. 62.  
Wisdom, excellency thereof. 248. 249.  
Wisdom, and wise, two sorts. 250. e  
Wicked wisdom destroyeth. 251. b  
Wisdom above wealth. 175.  
Wisdom true, what, 175. e  
Wisdom above strength. 189.  
Wisdom's object. 192.  
Wise overmuch, who. 183.  
wilfulness, 105.  
World, God's book: 62: e  
World, the spirit thereof: 286 b  
Worlds infinite, how: 25 e  
Worldly goods, their use. 69. e 132. 133.  
Who use them not. 71 b  
Works, how they please God 230  
Works of God, considered how. 177. m  
Worldlings crafty dealing with God. 311.   

Y  
Youngman's imaginations. 315: e 316: b  
Youngman what it signifieth in the heb: 312, e  
Youngmen must redress their ways, why? 113, e,   
FINIS.   

Faults. Corrected. Page. Line. Comparise. Comparison. page 21. line 2. Seamen. Seaman. pag 25. lin. 3 before. beyond. pag 3. lin. 34, Pompous. Pompous. pag 56. lin. 27. abide. avoid. pag 75. lin. 34. this, there. pag 225. 1. yet, Yea. pag 228. lin. 8. first. for. pag 226. lin. 1. of the fruit. of all things the. pag 231. l. last. bithocks. bitlocks. pag 249. lin. 2. his. this. pag 246. 10: Wisdom. Wisemen. pag 250. lin. 32. me. men. pag 259. lin. 17. felicition. felicity. pag 267. end, unsatiableness. unsociablenes. pag 99 lin. 24. virtue. virtue. pag 103. lin 29. Resistefull. Restful. pag 108. lin. 28. Rest. reason. pag 119. lin. 26. posterity. prosperity. pag 126. lin. 26. comporting. comforting. pag 152. lin. 28. thus. true. pag 158. lin. 3. betting. letting. pag 165. lin. 22. actus. astris. pag 175. lin. 4. vivant. vitant. pag 185: lin: 32▪ can. cannot. pag 281. lin. 7. knowest. knowest not. pag 300. lin. 9 anascove. anasceve, pag 301. lin. 12. from. for. pag 303. lin 12. powers. pores. pag 322 lin: 14. narrowie. marrowie. pag 326. lin. 4.  
In the Table.  
and object, for the object.  
sperne, for sperm.  
psalm, for plasme.