Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. VIII. Vers. 1. Who is as the Wise man?]

QUa. dic. He is a matchless man, a peerless Paragon, out-shining others, as much as the Moon doth the lesser Stars. Plato could say, that no Gold or Precious stone doth glister so gloriously, 〈 in non-Latin alphabet 〉 , as the prudent spirit of a good man. Thou art a Prince of God amongst us, said the Hittites to Abraham. Can we find such a man as this Joseph, in whom the Spirit of God is, said Pharaoh to his Counselors? Hast thou considered my servant Job, that there is none like him on the earth, &c? Job 1.8. My servant Moses is not so, who is faithful in all my house, and shall be of my Cabinet-Counsel, Numb. 12.7. To him God said, Tu vero hic sta mecum, But do thou stand here by me, Exod. 34.5. Sapiens Dei comes est, saith Philo. Look how Kings have their Favorites whom they call Comites, their Cousins and Companions, so hath God. Nay, the righteous are Princes in all Lands, Psal. 45.16. Kings in righteousness, (compare Mat. 13.17. with Luk. 10.24.) the excellent Ones of the Earth, Psal. 16.3. the Worthies of the world, Heb. 11.5. fitter to be set as Stars in Heaven, and to be continually before the Throne of God. Chrysostom calls some holy men of his time, 〈 in non-Latin alphabet 〉 , Earthly Angels: and speaking of Babylas the Martyr, he saith of him, Magnus at que admirabilis vir, he was an excellent and an admirable man, &c. And Tertullian writing to some of the Martyrs, says, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. Oh that my life and a thousand such wretches more might go for yours! Oh why doth God suffer me and other such Caterpillars to live (saith John Careless Martyr, in a letter to that Angel of God Mr. Bradford, as Dr. Taylor called him) that can do nothing but consume the alms of the Church, and take away you so worthy a workman and laborer in the Lord's Vineyard, &c?

And who knoweth the interpretation of a thing?] Wise a man may be, and yet not so apt and able to wise others. Those wise ones that can wise others, so as to turn them to righteousness, shall shine as the brightness of the firmament, yea as the Stars, Dan. 12.3. they do so whilst upon earth; Wisdom makes their very faces to shine, as St. Stephens did, and as Holy Jobs, whiles he was in a prosperous condition, Chap. 29.8, 9, 10. Jobab he was then the same (some think) that is mentioned, Gen. 36.33.) as when in distress his name was contracted into Job. And then (though himself were otherwise wise) he might want an Interpreter, One of a thousand (for such are rare, every man cannot sell us this precious oil Matth. 25.9.) to show unto him his uprightness that is the righteousness of his own experience, how himself hath been helped and comforted in like case, or, to clear up to an afflicted Job his spiritual estate, and to show him his Evangelical Righteousness. Oh how beautiful are the feet of such an Interpreter! I have seen thy face, (saith the poor soul to such) as though I had seen the face of God, Gen. 33.10.

A man's wisdom maketh his face to shine] Godliness is venerable and reverend. Holy and Reverend is his name, Psal. 112. God's Image is amiable and admirable: Natural conscience cannot but stoop and do obeisance to it: What a deal of respect did Nebuchadnezzar and Darius put upon Daniel? Alexander the Great upon Jaddus the High Priest? Theodosius upon Ambrose? Constantine upon Paphnutius, kissing that eye of his that was bored out for the cause of Christ, &c? Godly men have a daunting presence, as Athanasius had, and Basil: to whom when Valens the Arian Emperor came, whiles he was in holy exercises, it struck such a terror into him, that he reeled and had fallen, had he not been upheld by those that were with him. Henry the second of France being present at the Martyrdom of a certain Taylor, burnt by him for Religion, was so terrified by the boldness of his countenance, and the constancy of his sufferings, that he swore at his going away, that he would never anymore be present at such a sight.

And the boldness of his face shall be changed] Or, doubled: his conscience bearing him out, and making him undaunted, as it did David, Psal. 3. and the Dutch Martyr Colonus, who calling to the Judge that had sentenced him to death, desired him to lay his hand upon his heart, and then asked him whose heart did most beat, his or the Judges? By this boldness Jonathan and his Armor-bearer set upon the Garrison of the Philistines; David upon Goliath their Champion. The Black-Prince was so called, not of his color, but of his valor and dreaded acts in battle.

Vers. 2. To keep the Kings commandment] Heb. Mouth, i. e. The express word of command: go not here by guess, or good intention, lest you speed as that Scotch Captain did, who, not expecting Orders from his Superiors, took an advantage offered him of taking a Fort of the Enemies: for which good service he was knighted in the morning, but hanged in the after-noon of the same day for acting without order.

And that in regard of the Oath of God] Thine Oath of Allegiance to thy Prince: This Papists make nothing of. Pascenius scoffs King James for the invention of it. They can swear with their mouths, and keep their hearts unsworn, as she in the Comedy. Mercatorum est stare juramentis, say they at Rome. They can assoil men of their allegiance at pleasure, and slip their solemn Oaths, as easily as Monkies do their Collars. And I would this were the sin of Papists only; and that there were not those found even amongst us, that keep no oaths further than makes for their own turn: like as the Jews keep none, unless they swear upon their own Torah, brought out of their Synagogues.

Vers. 3. Be not hasty to go out of his sight] Turn not thy back discontentedly; fling not away in a chase; for this will be construed for a contempt: As it was in the Earl of Essex, Anno 1598. Dissention falling out between the Queen and him about a fit man for Governor of Ireland, he forgetting himself, and neglecting his duty, uncivilly turned his back, with a scornful countenance. She waxing impatient, gave him a cuff on the ear, bidding him be gone with a vengeance. He laid his hand upon his sword, the Lord Admiral interposing himself, he swore a great oath, that he neither could, nor would swallow so great an indignity, nor would have born it at King Henry the Eighths hands, and in great discontentment hasted from the Court. But within a while after, he became submiss, and was received again into favor by the Queen, who always thought it more just to offend a man, than to hate him. The very Turks are said to receive humiliation with all sweetness; but to be remorseless to those that bear up.

Vers. 4. Where the word of a King is, there is power] Ibi dominatio. He hath long hands, and can reach thee at a great distance; as Mithridates did when with one letter he slew fourscore thousand Citizens of Rome, that were scattered up and down his Kingdom for Trading-sake. So Selimus the Great Turk, in revenge of the loss received at the battle of Lepanto, was once in a mind to have put to death all the Christians in his Dominions, in number infinite. Charles the Ninth of France, is reported to have been the death of thirty thousand of his Protestant Subjects in one years space, Anno 1572. See Dan. 5.19.

And who may say unto him, What dost thou] viz. Without danger. What safety can there be in taking a Bear by the tooth, or a Lion by the beard? I dare not dispute (said the Philosopher to the Emperor Adrian ) with him that hath thirty Legions at his command, Neque in cum scribere, qui potest proscribere, nor write against him that can as easily undo me, as bid it to be done. How be it Elias, Micaiah, John the Baptist, and other holy Prophets and Ministers have dealt plainly with great Princes, and God hath secured them. John Bishop of Salisbury reproved the Pope to his face: and yet the Canonists say, that although the Pope should draw millions of souls to Hell with him, none may dare to say unto him, What dost thou? But Philip the Fair made bold with his Holiness, when he began his letter to him with Sciat Fatuitas Tua, &c. So did the Barons of England in King John 's days, when declaring against the Pope and his Conclave (by whom they were excommunicated) they cried out thus in their Remonstrance, Fy on such rascal ribals, &c. Adelmelect Bishop of Sherborn, Anno 705. reproved Pope Sergius sharply to his face, for his Adultery. So did Bishop Lambert reprehend King Pepin for the same fault, Anno 798. And Archbishop Odo, King Edwin; burning his Concubines in the fore-head with an hot Iron, and banishing them into Ireland. Father Latimer dealt no less faithfully with King Henry the Eighth in his Sermons at Court. And being asked by the King how he durst be so bold to preach after that manner? he answered, that duty to God, and to his Prince had enforced him to it: and now that he had discharged his conscience, his life was in his Majesty's hands, &c. Truth must be spoken however it be taken. If God's Messengers must be mannerly in the form, yet in the matter of their message to Great ones they must be resolute. It is probable that Joseph used some kind of Preface to Pharaoh 's Baker in reading him that hard destiny, Gen. 40.19. Such likely as was that of Daniel to Nebuchadnezzar, My Lord, the Dream be to them that hate thee, &c. or as Philo brings him in with an Utinam tale somnium non vidisses, &c. But for the matter, he gives him a sound, though sharp interpretation.

Vers. 5. Whoso keepeth the commandment] scil. The Kings commandment. He that is morigerous, and goes as far as he can with a good conscience in his obedience to the commands of his Superiors, Shall feel no evil, i. e. he shall lack no good encouragement, Rom. 13.3, 4. Or if men slight him, God will see to him, Ephes. 6.7, 8. as he did to the poor Israelites in Egypt, and to David under Saul. Mordecai lost nothing at length by his love and loyalty to God and the King. Sir Ralph Percy (slain upon Hegely-Moor in Northumberland by the Lord Montacute, General for Edward the Fourth) he would no ways depart the field, though defeated; but in dying, said, I have saved the bird in my breast, meaning his oath to King Henry the Sixth, for whom he fought.

And a wise man's heart discerneth both time and judgment] scil. When and how to obey Kings commands, the time, the means and manner thereof, dispatching them without offense to God or man. And this a wise man's heart discerneth, saith the Preacher: it being the opinion of the Hebrews, that in the heart especially the soul did keep her Court, and exercise her noble operations of the understanding, invention, judgment, &c. Aristotle saith, Sine calore cordis anima in corpore nihil efficit, Without the heat of the heart, the soul does nothing in the body. The Scripture also makes the heart the Monarch of this Isle of Man.

Vers. 6. Because to every purpose there is time] Therefore the wise man seeketh after that nick of time, that punctilio of judgment, that he may do everything well, and order his affairs with discretion. A well-chosen season is the greatest advantage of any action, which, as it is seldom found in haste, so it is too often lost in delay.

Therefore the misery of man is great upon him] Because he discerns not, apprehends not his fittest opportunity: hence he creates himself a great deal of misery. When Saul had taken upon him to sacrifice, God intimates to him by Samuel, that if he had discerned his time, he might have saved his Kingdom. So might many a man his life, his livelihood, nay his soul. The men of Issachar in David's days are famous for this, that they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. their posterity are set below Stork and Swallow, for want of this skill, Jer. 8.7. and deeply doomed, Luke 19.44.

Vers. 7. For he knoweth not that which shall be] Mans misery is the greater, because he cannot fore-see to prevent it; but he is suddenly surprised and hit, many times on the blind side, as we say.

Men are in the dark in regard of future events. God only knows them, and is thereby oft in Isaiah distinguished from the dung-hill-deities of the Heathens. In his mercy to his people he gave them Prophets to tell How long: and when these failed, the Church heavily bewails it, Psal. 74.9. Howbeit a prudent man fore-seeth an evil, and hideth himself, Prov. 22.3. See the Note there. By the strength of his mind, saith Ambrose, he presageth what will follow, and can define what in such or such a case he ought to do. Sometimes he turns over two or three things in his mind together, of which conjecturing, that either all may come to pass jointly, or this or that severally, or whether they fall out jointly or severally, he can by his understanding so order his actions, as that they shall be profitable to him.

Vers. 8. There is no man that hath power, &c.] Death, man is sure to meet with, whatsoever he miss of; but when, he knows not neither. Of Doomsday there are signs affirmative and negative, not so of death. Everyone hath his own Balsam within him, say some Chymicks: his own bane it is sure he hath. Ipsa suis augmentis vita ad detrimenta impellitur, Every day we yield somewhat to death. Stat sua cuique dies. Our last day stands, the rest run. Death is this only King, against whom there is no rising up, Prov. 30. The mortal Sithe is Master of the Royal Scepter, and it mows down the Lilies of the Crown, as well as the grass of the field, saith a Reverend Writer: And again, Death suddenly snatcheth away Physicians oft, as it were in scorn and contempt of medicines, when they are applying their preservatives or restoratives to others: as it is storied of Gaius Julius a Surgeon, who dressing a soreeye, as he drew the Instrument over it, was struck with an Instrument of death in the act and place where he did it. Besides diseases, many, by mischances, are taken as a bird with a bolt, whiles he gazeth at the bow.

There is no discharge in war] Heb. No sending, either of Forces to withstand death, or of messages to make peace with him. The world and we must part; and whether we be unstitcht by parcels, or torn asunder at once, the difference is not great. Happy is he that after due preparation, is passed thorough the gates of death ere he be aware, saith one. Whether my death be a burnt-offering (of Martyrdom) or a Peace-off • ring (of a natural death) I desire it may be a Free-will-offering, a sweet sacrifice to the Lord, saith another.

Neither shall wickedness deliver] No; It is righteousness only that delivereth from death. The wicked may make a covenant with death, but God will disannul it. Shall they escape by iniquity? saith the Psalmist. What? have they no better medium 's? No; in thine anger cast down the people, O God. Every man should die the same day that he is born: the wages of death should be paid him presently: but Christ begs their lives for a season. He is the Savior of all men, 1 Tim. 4.10. not of eternal preservation, but of temporal reservation, that his Elect might lay hold on eternal life, and reprobates may have this for a bodkin at their hearts one day, I was in a fair possibility of being delivered.

Vers. 9. One man ruleth over another to his own hurt] Not only to the hurt of his subjects, but to his own utter ruin, though after a long run haply, verse. 12, 13. Ad generum Cereris, &c. What untimely ends came the Kings of Israel to, and the Roman Caesar's all (almost) till Constantine? Vespasianus unus accepto imperio melior factus est, Vespasian was the only one amongst them, that became better by the Office. Whiles they were private persons, there seemed to be some goodness in them. But no sooner advanced to the Empire, than they ran riot in wickedness: listening to flatterers, and hating reproofs, they ran head-long to Hell, and drew a great number with them, by the instigation of the Devil, that old Man-slayer, whose work it was to act and agitate them, for a common mischief.

Vers. 10. And so I saw the wicked buried] With Pomp and great solemnity, funeral Orations, Statues, and Epitaphs, &c. as if he had been another Josiah, or Theodosius: so do men over-whelm this mouse with praises proper to the Elephant, as the Proverb hath it.

Who had come and gone from the place of the Holy] That is, from the place of Magistracy, Seat of Judicature, where the Holy God himself sits as chief President, and Lord Paramount. Deut. 1.17, 2 Chron. 19.6. Psal. 82.1.

And they were forgotten in the City where they had so done] A great benefit to a wicked man to have his memory die with him; which if it be preserved, stinks in keeping, and remains as a curse and perpetual disgrace, as one very well senseth it.

Vers. 11. Because sentence against an evil work, &c.] Ennarrata sententia, a published and declared sentence. So that it is only a reprieve of mercy, that a wicked man hath: his preservation is but a reservation to further evil, abused mercy turning into fury. Morae dispendium fauoris duplo pensatur, saith Jerome, God's forbearance is no quittance: he will find a time to pay wicked men for the new and the old. The Lord is not slow, as some men count slowness, 2 Pet. 3.9. Or if he be slow, yet he is sure. He hath leaden heels, but iron hands, the farther he fetcheth his blow, or draweth his arrow, the deeper he will wound when he hitteth. God's Mill may grind soft and slow, but it grinds sure and small, said one Heathen. Tarditatem supplicii gravitate compensat, he recompenseth the delay of punishment with an eternity of extremity, saith another. He hath vials of vengeance, Rev. 16.1. which are large vessels, but narrow mouthed: they pour out slowly, but drench deeply, and distill effectually. Caveto igitur, saith one, ne malum dilatum fiat suplicatum. Get quickly out of God's debt, lest ye be forced to pay the charges of a suit, to your pain, to your cost. Patientia Dei quo diuturnior, eo minacior. God will not always serve men for a sinning-stock, Poena venit gravior quo mage sera venit. Adonijah's feast ended in horror: Ever, after the meal is ended, comes the reckoning.

Therefore the heart of the sons of men is fully set] Heb. is full: So full of wickedness, that there is no room for the fear of God's wrath, till wrath come upon them to the utmost. Intus existens prohibit alienum. God offers and affords them heart-knocking time, Rev. 3.20. but they ram up their hearts, dry their tears (as Saul ) and are scalded in their own grease, stewed in their own broath. The sleeping of vengeance causeth the over-flowing of sin: and the over-flow of sin causeth the awakening of vengeance.

Vers. 12. Though a sinner doth evil an hundred times] Commit the same sin an hundred times over, which is no small aggravation of his sin, as numbers added to numbers are first ten times more, then an hundred, then a thousand, &c. And truly a Sinner left to himself would sin in infinitum (which may be one reason of the infinite torments of Hell) he can set no bounds to himself, till he become a brat of fathomless perdition. The Devil commits that sin unto death every day, and oft in the day. His Imps also resemble him herein. Hence their sins are mortal, saith St. John, rather immortal, as saith St. Paul, Rom. 2.5.

And his days be prolonged] By the long sufferance of God: which is so great, that Jonah was displeased at it, chap. 4. Averroes turned Atheist upon it. But Micah admires it, chap. 7.18. and Moses makes excellent use of it, when he prays, Exod. 34. O Lord, let my Lord, I pray thee, go along with us, for it is a stiff-necked people. As who should say, None but a God is able to endure this perverse people; my patience and meekness is far too short: and yet Moses, by God's own testimony, was the meekest man upon earth. That the vilest of men may live a long while is evident: but for no good will that God bears them; but that heaping up sin, they may heap up wrath, and by abuse of Divine patience, be fitted for the hottest fire in Hell, Rom. 9.22. as stubble laid out a drying, Nah. 1.10. or as Grapes let hang in the Sun-shine, till ripe for the Wine-press of wrath, Rev. 15.16. Surely as one day of man's life is to be preferred before the longest life of a Stag, or a Raven: so one day spent religiously is far better than an hundred years spent wickedly. Non refert quanta sit vitae diuturnitas, sed qualis sit administratio, saith Vives. The business is not, how long, but how well any man liveth. Jerome reads this verse thus, Quia peccator facit malum centies, & elongat ei Deus, ex hoc cognosco ego, &c. Because a sinner doth evil an hundred times, and God doth lengthen his days unto him, from hence I know that it shall be well with them that fear God, &c. And he sets this sense upon it: Inasmuch as God so long spares wretched sinners, waiting their return, he will surely be good to pious persons. Symmachus, Aquila, and Theodotion read it thus: Peccans enim malus mortuus est, long a aetate concessa ei, an evil man sinning is dead, a long age being granted to him: dead he is in sin, though his days be prolonged.

Yet surely I know that it shall be well] q. d. This shall not stagger me, or shake mine assurance of the Divine Providence: for I know well that yet God is good to Israel, to the pure in heart, Psal. 73.1. And although they die young (as 〈 in non-Latin alphabet 〉 , those whom God loves he soon takes to himself) yet it may be said of them, as Ambrose saith of Abraham, Mortuus est in bona senectute, eo quod in bonitate propositi permansit, He died in a good old age, because he died in a good sound mind: Or, as Jerome saith of a godly young man of his time, that in brevi vitae spacio tempora virtutum multa replevit, he lived long in a little time: for some men live more in a month than others do in many years. They that die soon (but in God's fear and favor) though as Grapes they be gathered afore they be ripe, and as Lambs slain before they be grown, yet (besides the happiness of Heaven) they have this benefit, they are freed from the violence of the Wine-press that others fall into, and escape many storms that others live to taste of. A good man (saith a late Divine) prolongs his days though he die young, because he is ripe before taken from the tree: he even falls into the hand of God that gathers him.

Vers. 13. But it shall not be well with the wicked] Not always well, Isa. 3.12. for sin will be sure to find him out, Numb. 32.23. and he that hath guilt in his bosom, hath vengeance at his back. Where iniquity breaks fast, calamity will be sure to dine, and to sup where it dines and to lodge where it sups. When iniquity is once ripe in the field, God will not let it shed to grow again: but cuts it up by a just and seasonable vengeance. 2 Not at all well; since prosperity slayeth these fools; and, as Sun-shine ripens their sin, and so fits them for ruin. Hence Bernard calls it, Misericordiam omni indignatione crudeliorem. Poison in Wine works more furiously. The fatter the Ox, the sooner to the slaughter.

Neither shall he prolong his days] Psal. 55.23. Jer. 17.11. he dies tempore non suo, Eccles. 7.17. though he lives long: he dies before he desires, and when it were better for him to do anything than to die; since he hath walked in a vain show disq • ieting himself in vain, Psal. 39.6. tumbling his tub to no purpose, lengthening out his days as a shadow: the longer the shade, the nearer the Sun is to setting. His Sun also sets in the burning Lake, and it hasteneth to the descent: An end is come, is come, is come; see Ezek. 7.6, 7.

Because he feareth not before God] But in Hypocrisy, before men, whose faces he feareth, and would be much ashamed, that they should see what he doth in secret, Ephes. 5.12. But what saith the honest Heathen? Si scirem homines ignoraturos & Deos ignoscituros, tamen propter peccati turpitudinem, peccare non vellem. A good resolution surely, if as well put in execution. Sed libertas affuit scribenti, non viventi, saith Augustine of this Author, He was a better speaker than liver. That of David was spoken from his heart, I foresee the Lord always before my face, I set him at my right hand, &c. Psal. 16.8. with Act. 2.25. Be thou in the fear of the Lord all day long, Prov. 23.17.

Vers. 14. There is a vanity which is done upon the earth] Symmachus reads it thus: Est difficile cognitu quod fit super terram, There is that done upon the Earth that is hard to be understood. It hath gravelled great Divines (as David, Jeremy, Habbakkuk, ) to see good men suffer, bad men prosper. But it is but upon the earth, that this befalls: here God must meet with his people, or nowhere, and it is Non nisi coactus, (as that Emperor said of himself) that he doth anything to their grief:

An unruly Patient makes a cruel Physician. And as for the wicked, it is but upon earth, that they live in pleasure, and lie melting in sensual and sinful delights, nourishing their hearts as in a day of slaughter, Jam. 5.5. Once they shall hear with horror, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: But now he is comforted, and thou art tormented, Luke 16.25. The meditation of Eternity would much mitigate this vanity. What is that to the infinite? said the old Lord Brook to a friend of his, discoursing of an incident matter very considerable, but was taken off with this quick interrogation of that wise and Noble person.

Vers. 15. Then I commended mirth] A lawful lightsomeness, and cheerfulness of heart, which maketh comforts to be much more comfortable, and troubles to be far less troublesome. Besides, acceptior est Deo grata laetitia quam diuturna quasi querula tristitia. Cheerfulnesse is better pleasing to God, than sourness and sullenness: this provokes him to anger, Deut. 28.47. as that which puts a man under the reign of continual unthankfulness (Is any man merry? let him sing, Jam. 5.13.) makes him exceeding liable to temptations and perplexities, disableth him to make benefit of Ordinances, indisposeth and unfitteth him for duties of active or passive obedience, takes off the wheels of the soul, and it makes as awkward, as a limb out of joint, that can do nothing without deformity and pain.

Than to eat, and to drink, and to be merry] Although it be the bread of sorrow that thou eatest, and the cup of affliction that thou drinkest, eat it, and drink it merrily. The Epicures held that a man might be cheerful amidst the most exquisite torments. 1 In consideration of his honesty and fidelity, that he suffered for. 2 In consideration of those pleasures and delights that formerly he had enjoyed, and now cheered up himself with the remembrance of. How much better may Christians do it in consideration of those unutterable joys and delights that they expect and hope for? Mendicato pane hic vivamus, &c. saith Luther. We may well be content, nay merry though we should beg our bread here, to think that we shall one day feast with Abraham, Isaac, and Jacob, in the Kingdom of Heaven.

Vers. 16. When I applied mine heart to know wisdom] i. e. The wisdom and other excellencies of God shining plainly and plentifully in ruling the affairs, and ordering the disorders of the world to his own glory.

For also there is that neither day nor night seeth, &c.] i. e. Perdius & pernox, by day and by night, I busied myself in this search, so that a little sleep served my turn all the while. Nullus mihi per otium exiit dies, partem etiam noctium studiis vendico, saith Seneca, I studied day and night, and followed it with all possible eagerness. Thuanus tells of a Country-man of his, whom he called Franciscus Vieta Fontenejus, a very learned man, that he was so set upon his study, that for three days together sometimes he would sit close at it, sine cibo & somno, nisi quem cubito innixus, nec se loco movens, capiebat, without meat or sleep, more than what for mere necessity of nature, he took leaning upon his Elbow. Solomon seems by this text to have been as sharp set for the finding out the way of Divine Administration, and the true reason of Divine dispensations. But he got little, further than to see that it far exceeded all human capacity and apprehension. Majores majora noverunt, & Deus det vobis plus sapere quam dico, saith a Father, when he said what he could to someone of God's works of wonder, i. e. They who are more learned know: and God grant you may understand more than I say.

Vers. 17. That a man cannot find out the work] No not the wisest that is; the very best Empirick in this kind cannot. Let him labor never so much to find it, he shall but be tossed in a Labyrinth, or as a wayfaring man in a desert. If a man cannot define anything because the forms of things are unknown, if he know not the creatures themselves, ab imo ad summum, from the lowest to the highest, neither shall he know the reasons and manner of them. As a man may look on a Trade, and never see the mystery of it, he may look on artificial things, pictures, watches, &c. and yet not see the Art whereby they are made: As a man may look on the letter, and never understand the sense: So it is here, and we must content ourselves with a learned ignorance. Si nos non intelligimus quid quare fiat, debeamus hoc providentiae quod non fiat sine causa. If we understand not why anything is done, let us owe this duty to Providence, to be assured that it is not done without cause.

CHAP. IX. Vers. 1. For all this I considered in mine heart.]

HEE that will rightly consider of anything, had need to consider of many things: all that do concern it, all that do give light unto it, had need to be looked into, or else we fall too short.

Even to declare all this] Or, To clear up all this to myself. Symmachus rendered it, Ut ventilarem haec universa, that I might sift and search out all these things by much tossing and turning of the thoughts. Truth lies low and close, and must with much industry be drawn into the open light.

That the righteous and the wise] These are terms convertible. The worlds wizards shall one day cry out, Nos insensati, We fools counted their lives madness, &c.

And their works] Or, Their services, actions, employments; all which together with themselves are in the hand of God, who knows them by name, and exerciseth a singular providence over them; so that they are kept by the power of God through Faith unto salvation. The enemy shall not exact upon him, nor the son of wickedness afflict him, Psal. 89.22. What a sweet providence was it, that when all the Males of Israel appeared thrice in the year before the Lord at Jerusalem, none of their neighbor-Nations (though professed enemies to Israel ) should so much as desire their Land, Exod. 34.24? And again, that after the slaughter of Gedaliah, so pleasant a Country (left utterly destitute of inhabitants, and compassed about with such warlike Nations, as the Ammonites, Moabites, Edomites, Philistines, &c. ) was not invaded nor replanted by foreigners for seventy years space, but the room kept empty, till the return of the Naturals?

No man knows either love or hatred, &c.] That is, the thing he either loves or hates (say some Interpreters) by reason of the fickleness of his easily alterable affections. How soon was Amnons heart estranged from his Tamar, and Ahasuerus from his Minion Haman, the Jews from John the Baptist, the Galatians from Paul, &c? But I rather approve of those that refer this love and hatred unto God (understanding them, 〈 in non-Latin alphabet 〉 , in a divine manner) and make the meaning to be, that by the things of this life, which come alike to all (as the next verse hath it) no man can make judgment of God's love or hatred towards him. The sun of prosperity shines as well upon brambles of the wilderness, as fruit-trees of the Orchard; the snow and hail of adversity lights upon the best gardens, as well as upon the wild waste. Ahab 's and Josia 's ends concur in the very circumstances. Saul and Jonathan, though different in their deportments, yet in their deaths they were not divided, 2 Sam. 1.23. How far wide then is the Church of Rome, that borrows her marks, from the market, plenty or cheapness? &c. And what an odd kind of reasoning was that of her Champions with Marsh the Martyr, whom they would have persuaded to leave his opinions, because all the bringers up, and favorers of that Religion (as the Dukes of Northumberland and Suffolk for instance) had evil luck, and were either put to death, or in prison, and in danger of life. Again, the favorers of the Religion then used had wondrous good luck, and prosperity in all things, &c.

Vers. 2. All things come alike to all] See the Note on verse. 1. Health, Wealth, Honors, &c. are cast upon good men and bad men promiscuously. God makes a scatter of them as it were; good men gather them, bad men scramble for them. The whole Turkish Empire, saith Luther, is nothing else but a crust cast by Heavens great House-keeper to his Doggs.

And he that sweareth, as he that feareth an oath] No surer sign of a profane person, than common and customary swearing. Neither any so good an evidence of a gracious heart, as not only to forbear it (for so one may do by education, and civil conversation) but to fear an oath out of an awful regard to the divine Majesty. Plato and other Heathens shall rise up and condemn our common swearers: for they, when they would swear, said no more but Ex animi sententia, or if they would swear by their Jupiter, out of the mere dread and reverence of his name, they forbare to mention him. Clinias the Pythagorean, out of this regard, would rather undergo a mulct of three talents, than swear. The Merindolians, those ancient French Protestants, were known by this through all the Country of Province, that they would not swear, nor easily be brought to take an oath, except it were in judgment, or making some solemn covenant.

Vers. 3. This is an evil] Hoc est pessimum (so Jerome, the Vulgar, and Tremellius renders it) this is the worst evil, this is wickedness with a witness: scil, that since there is one event to all, graceless men should therehence conclude, that since there is one event to all, graceless men should therehence conclude, that it is a bootless business, a course of no profit to serve God. Hence they walk about the world with hearts as full as hell, of lewd and lawless lusts. Hence they run a madding after the pleasures of sin, which with a restless giddiness they earnestly pursue: yea, they live and die in so doing, saith the Wiseman here, noting their final impenitency, that hate of Heaven, and gate to Hell.

Vers. 4. For to him that is joined to all the living there is hope] These are the words of those wicked ones, whose lives and hopes end together, whose song is, Post mortem nulla voluptas, when life ends, there is an end of all. (Is there not such language in some men's hearts? who knows whether there be any such thing as a life to come? &c. Now I shall know, said that dying Pope, whether the soul of man be immortal, yea or no: and whether that tale concerning Christ have any truth in it. Oh wretch!

So a living Dogg is better than a dead Lion] But so is not a living sinner better that a dead Saint; for the righteous hath hope in his death; and they that die in the Lord are blessed, Rev. 14.13. how much more if they also die for the Lord? these love not their lives unto the death, Rev. 12.11. but go as willingly to die, as ever they did to dine: being as glad to leave the world, (for a better especially) as men are wont to be to rise from the board, when they have eaten their fill, to take possession of a Lordship.

Vers. 5. For the living know that they shall die] Hence that Proverb amongst us, As sure as death. Howbeit, that they think little of it to any good purpose, appears by that other Proverb, I thought no more of it, than of my dying-day.

But the dead know not anything] So it seemeth to those Atheists that deny the immortality of the soul, but they shall know at death that there is another life beyond this, wherein the righteous shall be comforted, and their knowledge perfected, but the wicked tormented; and with nothing more, than to know that such and such poor souls as they would have disdained to have set with the Doggs of their flocks, are now sitting down with Abraham, Isaac and Jacob in the Kingdom of God, and themselves thrust out into utter darkness, in tenebras extenebris infeliciter exclusi, infelicius excludendi.

Neither have they anymore a reward] What? not a reward for the righteous? Not a certain fearful looking for of judgment, and fiery indignation which shall devour evil-doers? That were strange. But wicked men would fain persuade themselves so; ut liberius peccent, libenter ignorant, 2 Pet. 2.5. Of these things they are willingly ignorant.

For the memory of them is forgotten] This is true in part, but not altogether. Joseph was forgotten in Egypt, Gideon in Israel. Joash remembered not the kindness which Jehoiadah had done to him, but slew his son, 2 Chron. 24.22. Nevertheless, the foundation of God stands firm, having this seal, the Lord knoweth them that are his; and there is a book of remembrance written before him, for them that fear the Lord, their names are written in Heaven, and the memory of the just is blessed, Proverbs 10.7. See the Note there.

Vers. 6. Also their love and their hatred, &c.] Here is lie upon lie. The Atheist, as he had denied knowledge to the dead, so here he denies affections, as love, hatred, envy or zeal, as Jerome renders it. But it is certain, that those that are dead in Jesus, do very dearly love God, and hate evil with a perfect hatred. The wicked on the other side continue in that other world, to hate God and goodness, to love such as themselves are, to stomach the happiness of those in Heaven, &c.

Vers. 7. Go thy way, eat thy bread with joy] Vade, juste, Go thy way thou righteous man, live in cheerfulness of mind, proceeding from the testimony of a good conscience: so Lyra senseth the words. God's grace and favor turned brown bread and water into manchet and wine to the Martyrs in prison. Rejoice not thou, O Israel, for joy, as other people, for thou hast gone a whoring from thy God, Hos. 9.1. Thou eatest thy bane, thou drinkest thy poison, because to the impure all things are impure, and without faith it is impossible to please God. In the transgression of an evil man there is a snare (or a cord to strangle his joy with) but the righteous doth sing and rejoice. He may do so, he must do so; what should hinder him? he hath made his peace with God, and is rectus in curia, let him be merry at his meals, lightsome and spruise in his clothes, cheerful with his wife and children, &c. Is any man merry at heart? saith St. James, is he right set, and hath he a right frame of soul? is all well within? let him sing Psalms; yea as a traveler rides on merrily, and wears out the rediousnesse of the way, by singing sweet songs unto himself: so should the Saints, Thy statutes have been my songs in the house of my pilgrimage, Psal. 119.54.

Vers. 8. Let thy garments be always white] i. e. Neat, spruse, cleanly, comely. Or by a metaphor it may signify, Be merry in good manner: for they used to wear white clothing on Festivals, and at Weddings, as Philo witnesseth: At this day also the Jews come to their Synagogues in white raiment the day before the Calends of September, which is their New-years-tide. Purple was affected by the Romans, white by the Jews, (see Jam. 2.2.) Hence Pilate clad Christ in purple, Matth. 27.28. Herod in white, Luke 23.11. Herod himself, Acts 12.21. was arrayed in royal apparel, that is, in cloth of silver, saith Josephus; which being beaten upon by the Sun-beams, dazzled the people's eyes, and drew from them that blasphemous acclamation, The voice of God, and not of man.

And let thine head lack no ointment] That thou mayst look smooth and handsome. See Matth. 6.16, 17. Oyntments were much used with those Eastern people in Banquetings, Bathings, and at other times, Luk. 7.46. Mat. 26.7. By garments here some understand the affections (as Col. 3.8 — 12) which must always be white, i. e. cheerful, even in times of persecution, when thy garments haply are stained with thine own blood. By the head they understand the thoughts, which must also be kept lithe and lightsome, as anointed with the oil of gladness. Crucem multi abominantur, crucem videntes, sed non videntes unctionem: Crux enim inuncta est, saith Bernard. Many men hate the Cross, because they see the Cross only; but see not the Ointment that is upon it: For the Cross is anointed, and by the grace of God's holy Spirit helping our infirmities, it becomes not only light, but sweet; not only not troublesome, but even desirable and delectable. Martyr etiam in catena gaudet. Paul gloried in his sufferings, his spirit was cheered up by the thoughts of them, as by some fragrant ointment.

Vers. 9. Live joyfully with the Wife whom thou lovest] As Isaac (the most loving Husband in Scripture) did with his Rebecca, whom he loved, (Gen. 24.67.) not only as his Country-woman, Kins-woman, a good Woman, &c. but as his Woman: not with an ordinary or Christian love only, but with a conjugal love, which indeed is that which will make marriage a merry-age, sweeten all crosses, season all comforts. She is called the Wife of a man's bosom, because she should be loved as well as the heart in his bosom. God took one of man's ribs, and having built it into a Wife, laid it again in his bosom: so that she is flesh of his flesh, yea she is himself, as the Apostle argues, and therehence enforceth this duty of love, Ephes. 5. Neither doth he satisfy himself in this argument, but adds there blow to blow, so to drive this nail up to the head, the better to beat this duty into the heads and hearts of Husbands.

All the days of the life of thy vanity] Love and live comfortably together, as well in age as in youth, as well, in the fading as in the freshness of beauty.

Which he hath given thee] i. e. The Wife (not the Life) which he hath given thee. For marriages are made in Heaven, as the Heathens also held. God as he brought Eve to Adam at first, so still he is the Paranymph that makes the match, and unites their affections. A prudent Wife is of the Lord, for a comfort, as a froward is for a scourge.

All the days of thy vanity] i. e. Of thy vain vexatious life; the miseries whereof to mitigate, God hath given thee a meet-mate to compassionate and communicate with thee, and to be a principal remedy: for Optimum solatium sodalitium, no comfort in misery can be comparable to good company, that will sympathize and share with us.

For that is thy portion] And a very good one too, if she prove good. As if otherwise, Aristotle saith right, he that is unhappy in a Wife, hath lost the one half at least of his happiness on earth.

And in thy labor which thou takest, &c.] They that will marry shall have trouble in the flesh, 1 Cor. 7.28. let them look for it, and labor to make a virtue of necessity. As there is rejoicing in marriage, so there is a deal of labor, i. e. of care, cost, and cumber: Is it not good therefore to have a Partner, such an one, as Sarah was to Abraham, a Peece so just cut for him, as answered him right in every joint?

Vers. 10. Whatsoever thy hand finds to do, do it with thy might] We were made and set here to be doing of something that may do us good a thousand years hence, our time is short our task is long, our Master urgent, an anstere man, &c. work therefore while the day lasteth, yea work hard, as afraid to be taken with your task undone. The night of death comes when none can work. That's a time not of doing work, but of receiving wages: Up therefore and be doing, that the Lord may be with you,

Castigemus ergo mores & moras. The Devil is therefore more mischievous because he knows he hath but a short time, and makes all the haste he can to out work the children of light, in a quick dispatch of deeds of darkness. O learn for shame of the Devil (as Latimer said once in another case) therefore to do your utmost, because the time is short, or rolled up, as sails use to be when the ship draws nigh to the harbor. This argument prevailed much with St. Peter to bestir him in stirring up those he wrote unto, because he knew that he must shortly put off his tabernacle, 2 Pet. 1.13, 14. The life of man is the lamp of God, saith Solomon. God hath set up our lives as Alexander, when he sat down before a City, did use to set up a light; to give those within to understand, that if they came forth to him whiles that light lasted, they might have quarter: as if otherwise, no mercy was to be expected.

Vers. 11. That the race is not to the swift] Here the Preacher proveth (what he had found true by experience) by the event of men's endeavors (often frustrated) that nothing is in our power, but all carried on by a providence, which oft crosseth our likeliest projects, that God may have the honor of all. Let a man be as swift as Asahel or Atalanta, yet he may not get the goal, or escape the danger. The battle of Terwin in France (fought by our Henry 8.) was called the battle of spurs, because many fled for their lives, who yet fell (as the men of Ai did) into the midst of their enemies. At Muscle-borough -field many of the Scots running away, so strained themselves in their race, that they fell down breathless and dead, whereby they seemed in running from their deaths, to run to it; whereas two thousand of them that lay all day as dead, got away safe in the night.

Nor the battle to the strong ) As we see in the examples of Gideon, Jonathan and his armor-bearer, David in his encounter with Goliath; Leonidas, who with six hundred men worsted five hundred thousand of Xerxes host, Dan. 11.34. They shall be holpen with a little help. And why a little? that through weaker means we may see God's greater strength, Zach. 4.6. Not by might nor by power, but by my Spirit, saith the Lord, This Rabshakeh knew not, and therefore derided Hezekiah for trusting to his prayers, Isaiah 36.5. What can Hezekiah say to embolden him to stand out? What? I say, saith Hezekiah, I have words of my lips, that is, Prayer, Prayer? saith Rabshakeh, those are empty words, an aery thing: for counsel and strength are for the war: so some read the words, and not in a Parenthesis, as our Translation hath it.

Neither yet bread to the wise] To the worldly wise. Those Young Lions do lack and suffer hunger; but they that seek the Lord shall not want any good thing. Their daily bread day by day, food convenient for them, they shall be sure of. Dwell in the land, and do good, and verily thou shalt be fed, Psal 37.5. by virtue of a promise, and not by a providence only, as the young Ravens are.

Nor yet riches to men of understanding] Plutus is said by the Poets to be blind, and Fortune to favor fools. Of Pope Clement 5. the French Chronicler saith, Papa hic ditior fuit quam sapientior, This Pope was rather rich than wise. Aristides was so poor, that he brought a flurre upon Justice (saith Plutarch ) as if she were not able to maintain her followers. Phocion also, Pelopidas, Lamachus, Ephialtes, Socrates, those Greek Sages, were very poor. Epaminondas had but one garment, and that a sorry one too. Lactantius had scarce a subsistence. Many wise men have been hard put to 't: Paupertas est Philosophiae vernacula, saith Apuleius.

Nor yet favor to men of skill] Rara ingeniorum praemia, rara item est merces, saith one, wit and skill is little set by: small regard or reward is given to it; whereas popular men should esteem it as silver (said Aeneas Sylvius ) Noblemen as gold, Princes as pearls.

But time and chance happeneth to them all] i. e. Every thing is done in its own time, and as God by his providence ordereth it, not as men will; much less by hap-hazard: for that which to us is casual and contingent, is by God Almighty fore-appointed and effected; who must therefore be seen and sought unto in the use of means and second causes. And if things succeed not to our minds, but that we labor in the fire, yet we must glorify God in the fire, and live by faith.

Vers. 12. For man also knoweth not his time] His end, say the Septuagint and Vulgar: What may befall him in after time, say others.

So are the Sons of men snared in an evil time] This is the reddition of the former proposition. As the fishes are taken, &c. So are graceless men snared, &c. Security ushers in their calamity: when they say peace and safety, then sudden destruction breaks in upon them, as travel upon a woman with child, and they shall not escape. God made fair weather before Pharaoh till he was in the heart of the red sea. The old World, Sodom, Amnon, Belshazzar, Herod, the rich Fool, were all suddenly surprised in the ruff of their jolity. Jerusalem had three years of extraordinary great plenty, before her last utter destruction. Philosophers tell us, that before a Snow the weather will be warmish; when the wind lies, the great rain falls, and the air is most quiet, when suddenly there will be an Earth-quake.

Vers. 13. This wisdom also have I seen] i. e. This fruit and effect of wisdom have I observed, that through the iniquity of the times, it is slighted and left unrewarded, if joined with a mean condition.

And it seemed great unto me] Though not unto the Many, who value not wisdom if meanly habited) according to its worth, consider not, that

that within that leathern purse may be a pearl of great price, and in those earthen pots abundance of golden treasure. I know thy poverty, but thou art rich, Revel. 2. The Cock on the dung-hill understands not this: That which seems great to a Solomon, Multis pro vili sub pedibusque jacet. Stultorum enim plena sunt omnia.

Vers. 14. There was a little City] Such as was Lampsacum besieged by Alexander, and saved by Anaximenes; Rhodes besieged by the Great Turk, Rochelle by the French King, Geneva by the Duke of Savoy. This last a little City, a small people environed with enemies, and barred out from all aid of neighbor Cities and Churches, yet is strangely upheld. Well may they write as they do on the one side of their coin, Deus noster pugnat pro nobis, Our God fights for us.

Vers. 15. Now there was found in it a poor wise man] Such as was Anaximener at Lampsacum, and Archimides at Syracuse, of whose wisdom Plutarch testifieth, that it was above the ordinary possibility of a man, it was divine: And of whose poverty Silius assures us, that he was

By his warlike devises and engines he so defended his City against Marcelius the Roman General, that the soldiers called him Briareus and Centimanus, a Giant invincible, there was no taking of the Town, as Livy relates it. The City of Abel was delivered by a wise woman that was in it, 2 Sam. 20. The City of Coccinum in the Isle of Lemnos, by Marulla a Maiden of that City. Hippo could not be taken whiles Augustine was in it; not Heidelburg, whiles Pareus lived. Elisha preserved Samaria from the Syrians; and the Prophet Isaiah Jerusalem from the Assyrians. They shall not shoot an arrow there, nor come before it with shields, nor cast a bank against it, saith the Lord, Isa. 37.33. Jeremy had preserved it longer, but that his counsel was slighted. Indeed he was a Physician to a dying State,

Yet no man remembered that same poor man] Had he been some Demetrius Phalareus, or such like Magnifico, he should have had an hundred statues set up in honor of his good service. He should have heard Savior, Savior, as Flaminius the Roman General did, or Father, Father, as Hunyadi after he had defeated Mesites the Turk. But being poor, he is soon set aside, and neither succoured nor honored. This is Merces mundi, the worlds wages. The Dutch have a Proverb, that a man should bow to the tree that hath sheltered him in a storm. But many well-deserving persons, have cause to complain as Elias did when he sat under the Juniper; or as Themistocles did, when he compared himself to a Plane-tree, whereunto his Country-men in a tempest would run for refuge; but when once took up, they would not only leave him, but pull the leaves from him. Are you weary, said he once to them, of receiving so many good turns from one man?

Vers. 16. Then said I, wisdom is better, &c.] This he had said before, chap. 7.19. Prov. 21.22. (See the Notes there) but now upon this new occasion, Nunquam satis dicitur, quod nunquam satis discitur.

Nevertheless the poor man's wisdom is despised] Jerome reads it thus, Et sapientia pauporis quae despecta est, & verba ejus quae non sunt audita; that is. And the wisdom of the poor man which is despised, and his words which are not heard. According to which reading, the sense is, wisdom is better than strength, yea even the despised wisdom of the poor man, &c. The Septuagint and Vulgar Latin read it. Quomodo ergo sapientia pauperis contempta est & verba ejus non audita! How therefore is the wisdom of the wise man despised, and his words not heard! As making a wonder and a strange thing of it. Too often it befalls God's poor Ministers, either to be rejected with scorn, or if heard, yet not regarded, much less rewarded, unless it be as Micaiah was by Ahab, and Jeremiah by his Country-men of Anathoth, Jesus Christ by the proud Pharisees, John 7.14, 15, 27. St. Paul by the ungrateful Corinthians; His bodily presence, said they, is weak, his Sermons without Philosophy and Rhetoric.

Vers. 17. The words of wise men are heard in quiet] The submiss words of a poor man speaking with good understanding, are rather heard than the big and boisterous words of proud fools. Fuit Nestorius homo indoctus, superbus, audax & magnae loquentia, saith Zanchi. Nestorius the Heretic was an ignorant, proud, bold, big-spoken man, and prevailed very much thereby with some silly-simples. How much better Chrysostom, of whom it is said, that he was graviter suavis, & suaviter gravis; gravely sweet, and sweetly grave, and he was much admired for it? Gentle showers and dews that distill leisurely comfort the earth; when dashing storms drown the seed. The words of wise men are by one well compared to the River Indus, which is said both to sow the East, and to water it; for so it may be said of the words of the wise, that they are both semina & flumina, both seeds and rivers: seeds, because they sow goodness in their hearers; rivers, because they water that which is sown to make it to grow in them. But the cry of fools is like a violent torrent, which washeth away that which it soweth, and doth not suffer it to continue in the ground.

More than the cry of him that ruleth among fools] Tremellius reads it, cum stolidis suis, with his fools; i, e. cum suo stulto senatu, with his foolish Counselors, who do commonly comply with him, to obtrude with great authority his unreasonable and tyrannical edicts and mandates.

Vers. 18. Wisdom is better than weapons of war] As David found it in his encounter with Goliath, Gideon in his stratagem against the Midianites, and our renowned Drake in dissipating that invincible Armado, which being three years in preparing with incredible cost, was by his wisdom within a month overthrown, and confounded with the loss of one English Ship only, and not an hundred persons. Romani sedendo vincunt. This was the glory of the Romans, that they conquered the world by wisdom, not by weapons.

Not Achilles, but Ulysses is termed 〈 in non-Latin alphabet 〉 , the sacker of Cities; Cyneas took more Towns by his policy, than Pyrrhus by his prowess.

But one sinner destroyeth much good] He may be as an Achan in the Army, as a Jonas in the Ship, a trouble-town, a common mischief, a traitor to the State; especially if he be an eminent man; as Jeroboam (that ring-leader of rebellion) and Manasseh, who made Judah also to sin, 2 King. 21.11. and so brought such evil upon them, that whosoever heard of it, both his ears tingled, verse. 12. Great men's sins do more hurt, 1 By Imitation, for Regis ad exemplum, &c. 2 By Imputation, for plectuntur Achivi, the poor people pay for such men's faults, as they did for David's, 2 Sam. 24. I shall close up this Chapter with that memorable passage of a Reverend Writer, yet alive; If England's fears were greater, thy Reformation may save it, Jer. 5.1. If our hopes were greater, thy sin and security might undo it, Eccles. 9.18. One sinner destroys much good. I only add, how much more a rabble of rebels, conspiring to provoke God? Sure I am, we have great cause to wish for our Country, as Ferus did for the Romish Synagogue; I would we had some Moses, said he, to take away the evils: Non enim unum tantum vitulum, sed multos habemus, for we have not only one golden Calf, but many amongst us.

CHAP. X. Vers. 1. Dead Flies cause the ointment, &c.]

THe Preacher had said, that One sinner destroys much good, chap. 8.18. here he affirms the same of one sin; be it but a small sin, a peccadillo, no bigger than a few dead flies fallen into a pot of sweet odors; it is of that stinking nature, that it stains a good man's esteem, and fly-blows his reputation. A great many flies may fall into a tarr-box, and no hurt done. A small spot is soon seen in a Swan; not so in a Swine. Fine Lawn is sooner and deeper stained, than course Canvase. A City upon an hill cannot be hid, the least eclipse or aberration in the heavenly bodies is quickly noted and noticed. If Jacob a plain man deal deceitfully, the banks of blasphemy will be broken down in a profane Esau thereby. If his unruly sons falsify with the Shechemites, he shall have cause to complain, Ye have made me to stink among the inhabitants of the Land, Gen. 34.30. If Moses marry an Ethiopian woman, it shall be laid in his dish, by his dearest friends, Numb. 12.1. If Sampson go down to Timnah, the Philistines will soon have it by the end, told it will be in Gath, published in the streets of Askelon. If David do otherwise than well at home, the name of God will soon stink abroad. If Josiah go up unadvisedly against Pharaoh Neeho, and fall by his own folly; this shall be his derision in the Land of Egypt, Hos. 7.16. The enemies of God will soon compose Comedies out of the Churches tragedies, and make themselves merry in her misery. She is said to be fair as the Moon: which, though it be a beautiful creature, and full of light, yet is she not without her black spots and blemishes ( Galileus used perspective-glasses to descry mountains in her.) These the Church Malignant is ever eying and aggravating, passing by or depraving the better practices of God's people. As Vultures, they hunt after carcasses, as Swine, they musk in the muck-hill: As Beetles, they would live and die in horse-dung. It must be our care as much as may be, to maintain our reputation, to cut off all occasion of obloquy, to be blameless and harmless, Phil. 2.15. fair to the eye, and sweet to the taste, as that tree in Paradise; without blemish from head to foot, as Absalom was; Non aliunde noscibiles quam de emendatione vitiorum pristinorum (as Tertullian saith of the Christians of his time) known from all others by their innocence and patience. That was a good choice (for this purpose) that he himself made, Malo miserandum quam erubescendum, I had rather be pitied, than justly reproached. Strive we should to be as Paul was, a good savor, 2 Cor. 2. and not to go out, as they say the Devil doth, in a stench.

Vers. 2. A wise man's heart is at his right hand] He doth his business discreetly and dexterously, he is handy and happy at it. And as he ordereth his affairs with discretion, so he doth his affections too, reigning them in with his right hand, and not suffering them to run riot, as the fool doth oft to his utter ruin. As the wise man's eyes are in his head, chap. 2.14. so his heart is at his right hand; he hath it at command, to think of what he will, when he will; it is as an hawk brought to the Faulkners lure; or as an horse that is taught his postures. Hence he keeps his credit untainted, he retains the reputation of a wise man, he rightly owns that honor that the Italians arrogate to themselves, in that proverbial speech of theirs; Italus sapit ante factum, Hispanus in facto, Germanus post factum, i. e. The Italian is well advised before the deed done, the Spaniard in, the German after it.

But a fools heart at his left] At his left side (so it may be rendered) where nature placed it; he never yet sorrowed (as those Corinthians did, 2 Epist. 7.9.) to a transmentation, to a thorough change both of mind and manners; his heart is yet still in the old place, he follows the course of depraved nature, he is a perfect stranger to the life of God.

Or his heart is at his left hand] i. e. He rashly rusheth upon business without due deliberation; and doth it aukwardly, as with the left hand, and like a bungler, invita Minerva, & collachrymantibus Musis, he brings it to no good upshot. See an instance of this in Hanun and his Counselors, 2 Sam. 10. Ahab and his claw-backs, 1 King. 22. Antichrist and his adherers. Bellarmine bewails it in these words: Ab eo tempore, quo per vos Papa Antichristus esse coepit, non modo non crevit ejus imperium, sed semper magis ac magis decrevit. Lib. 3. de Pap. Rom. c. 2, 3. Ever since you Protestants have made the Pope to be Antichrist, his authority hath not only not increased, but still more and more decreased. Or thus, his heart is at his left hand, that is, he puts away reason and wisdom from himself; as, for the most part, those things which men dislike, are put away with the left hand. Thus Junius expounds it.

Vers. 3. Yea also when he that is a fool walketh, &c,] In his very gate, gestures, looks, laughings, &c. he bewrays his witlesness, as Jehu did his furiousness by the manner of his marches, 2 King. 9.2. He winketh with his eyes, speaketh with his feet, teacheth with his fingers, frowardness is in his heart, &c. Prov. 6.13, 14. (See the Note there) such a froward fool was Julian the Apostate, as Nazianzen describes him, with his colli crebrae conversiones, oculi vagi, pedes instabiles, &c. frequent turning of his neck, tossing up his head, wild eyes, wandering feet, &c. And such were those haughty daughters of Zion, that walked with stretched-forth necks, and wanton eyes, mincing and making a tinkling as they went, Isa. 3.16. their haughtiness and hauntiness spake them little better than harlots.

And he saith to everyone that he is a fool] Upon the matter he saith it, though he say nothing: Prov. 17.28. it is said, that a fool, whiles he holds his tongue, is held a wise man; that is, if neither by his tongue nor any other part of his body he discover himself: but that can hardly be, since folly flows from man (as excrements do from sick folk) and they feel it not, will hardly be persuaded of it. Symmachus, Jerome, and others refer the last He in this sentence, not to the fool himself, but to everyone else whom he looks upon as so many fools, like himself; ex suo ingenio universos judicans, judging of others according to his own disposition. For as the Philosopher saith, Qualis quisque est tales existimat alios: Such as any one is, the same he thinks others to be: and as men muse, so they use, whether it be for the better or the worse. Jacob could not imagine that his sons were so base, as to make away their brother Joseph, but said, Surely some evil Beast hath devoured him. Joshua never suspected the false Gibeonites, nor the rest of the Disciples, Judas, when our Savior said, What thou dost, do quickly; and again, when he said, One of you shall betray me. On the other side, fools conceit the whole world to be made up of folly; as the Lacedemonians once, neminem bonum fieri publicis literis columna incisis sanxerunt, scored it upon their public posts, that there was none good, no not one: as Clodius and Caligula (being themselves notorious whoremongers) would not be persuaded, that there was any chaste person upon earth: as the Devil charged God with Envy, which is his own proper disease, Gen. 3.5. The old Proverb saith, The Mother seeks the Daughter in the Oven, as having been there sometime herself. I dare say (quoth Bonner ) that Cranmer would recant, if he might have his living; so judging of another by himself.

Vers. 4. If the spirit of thy Ruler rise up, &c. leave not thy place] Thine office, duty, and obedience: A metaphor from military matters. A soldier must not start from his station, but keep to the place assigned him by his Captain: So here,

Others render it, do not persist in thy place, do not stand to affront anger; but go aside a little out of sight, as Jonathan, when his Father had thrown a javeling at him, went forth a shooting. See the Note on Chap. 8.3. and on Prov. 15.1.

For yielding pacifieth great offenses] Thus by yielding, David pacified Saul, Abigail, David. See Prov. 25.15. with the Note. Salve the wound, and save thyself. The weak Reed, by bending in a rough wind, receiveth no hurt, when the sturdy Oak is turned up by the roots.

Vers. 5. As an error which proceedeth from the Ruler] Or an ignorance (as Jerome renders it) 〈 in non-Latin alphabet 〉 (so the Septuagint) as a thing unwillingly done. An error, an infirmity it must be called, because committed by great ones; but in true account it is a gross evil, the very pest of virtue, and cause of confusion, viz. the advancement of most unworthy and incapable persons, and that for the Princes pleasure sake, because he will seem absolute. An Earl of Kildare was complained of to our Henry the Eighth: and when his adversary concluded his invective with, Finally, all Ireland cannot rule this Earl, the King replied, Then shall this Earl rule all Ireland; and so, for his jest sake, made him Deputy.

Vers. 6. Folly is set in great dignity] Sedes prima & vita ima, these suit not, Dignitas in indigno est ornamentum in luto. Royalty itself, without righteousness, is but eminent dishonor. When a fool is set in dignity, it is (saith one) as when an handful of hay is set up to give light; which with smoke and smell offendeth all that are near. When as the worthy sit in low place, it is as when a goodly candle (that on a table would give a comfortable and comely light) is put under a bushel.

And the rich in low place] i. e. The wise (as appears by the opposition) who, in true account, are the only rich, James 2.5. rich in faith, 1 Tim. 6.18. rich in good works, Luk. 12.21. rich to Godward, who hath highly honored and advanced them, though vilipended and under-rated by men: digni etiam qui ditentur, worthy they are also to be set in highest places, as being drained from the dregs, and sifted from the branns of the common sort of people. Dignity should wait upon desert, as it did here in England, in King Edward the Sixths days, that aureum saeculum, in quo honores melioribus dabantur, as Seneca hath it, that golden age, in which honors were bestowed on those that best deserved them. But in case it prove otherwise, as it often doth, (the golden Bishopric of Carthage fell to the lot of leaden Aurelius, and little Hippo to great Saint Austin. Damasus the scholar was advanced to the See of Rome, when Jerome his Master ended his days in his cell at Bethlehem ) yet virtue is its own competent encouragement, and will rather choose to lie in the dust, than to rise by wickedness: Cato said, he had rather men should question why he had no statue or monument erected in honor of him, than why he had. The wise Historian observed, that the statues of Brutus and Cassius, eo praefulgebant quod non visebantur, were the more glorious and illustrious, because they were not brought out with other Images in a solemn procession at the funeral of Germanicus. God pleaseth himself (saith Basil ) in beholding a hidden pearl, in a dis-respected body. A rich stone is of no less worth, when locked up in a wicker casket, than when it is set in a royal diadem.

Vers. 7. I have seen servants upon horses] i. e. Servile souls, base-spirited abjects, slaves to their lusts, homines ad servitutum paratos, as Tiberius said of his Romans, natural slaves born to be so (as the Cappadocians ) brute beasts made and taken to be destroyed, 2 Pet. 2.12. Hi perfricant frontem & digniores se dicunt quam Catonem, qui praetores fierent, as Vatinius did. These set a good face upon it, many times; and leap into the saddle of authority, ride on strong and shining palfries, ride without reigns in the prosecution of their ambitious ends, till, unhorst with Haman, they that were erst a terror, become a scorn. See the Note on Prov. 30.22.

And Princes walking as servants upon the Earth] In Persia at this day, the difference between the Gentleman and the slave is, that the slave never rides, the Gentleman never goes on foot; they buy, sell, confer, fight, do all on horse-back. When Doeg Saul's herds-man the Edomite, and Tobiah the servant the Ammonite were got on cock-horse, there was no hoe with them, but they would needs ride to the Devil: When Justinian the second was Emperor, Stephen the Persian, being made Lord High Chamberlain, grew to that height of insolency, that he presumed to chastise with rods the Emperors own Mother, as if she had been some base slave. In the year of Grace, 1522. the Boars of Germany rose up against their Rulers, and would lay all levil, that servants might ride check by joul (as they say) with Princes. Sed miserabilis & lamentabilis tandem hujus stultitiae exitus fuit, saith Lavater. But these fools paid dear for their proud attempt; and after a miserable slaughter of many thousands of them, were sent home by the weeping cross, ad beatos rastros, benedictum aratrum, sanctamque stivam, (as Bucholcerus phraseth it) to handle again (instead of guns and swords) their blessed rakes, plow-staves, and horse-whips. Their General Muncer was tortured to death; being so mated and amazed, that he was not able to repeat his Creed, &c.

Vers. 8. He that diggeth a pit shall fall into it] As heedless hunts-men do. He that being of base beginning, and unmeet for Government, seeks to set up himself upon better men's ruins, and where he finds not a way, to make it, shall fall from his high hopes into remediless misery, as he hath made a match with mischief, so he shall have his belly-full of it. As he hath conceived with guile, so (though he grow never so big) he shall bring forth nothing but vanity, and worse, Job 15.35.

And whoso breaketh an hedge] The hedge of God's Commandments (as our first Parents did, to come to the forbidden fruit) a Serpent bites such, and the poison cannot be gotten out. Others sense it thus (and I rather incline) He that seeks to over-throw the Fundamental Laws, and established Government of a Common-wealth, and to break down the fences and mounds of Sovereignty and subjection, shall no less (but much more) imperil himself, than he that pulls up an old hedge, wherein Serpents, Snakes, and Adders, do usually lurk and lie in wait to do mischief. Wat Tiler the rebel dared to say, that all the Laws of England should come out of his mouth. Strafford uttered somewhat to the like sense in Ireland. Our good Laws are our hedges, so our Oaths ( 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 ) Let us look to both, or we are lost people. Det Deus ut admonitio haec adeo sit nobis omnibus commoda quam sit accommoda.

Vers. 9. Who so removeth stones shall be hurt therewith] So he that attempteth to loose and remove the joints and pieces of a settled Government, there is danger, that like Sampson, he will be crushed in the ruin: So one gives the sense of it. 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 edged tools, &c. saith another Interpreter. Some by stones here understand Land-marks, which to remove was counted Sacrilege among the Romans, and worthy of death. What are they guilty and worthy of then, that abrogate the good old Laws of a Land, or the good old ways of God, that have given rest to so many souls? See the Note on Prov. 26.27.

And he that cleaveth wood, shall be in danger thereby] viz. of breaking his tools, if not his shins: specially if he be a bungler at it. This is to the same sense with the three former similitudes. Cyprian makes use of this text against Schismatics, reading it thus; Scindens ligna periclitabitur in eo si exciderit ferrum, He that cleaveth wood shall be endangered thereby, if that the iron fall off. Jerome by wood here understands Heretics; as being unfruitful and unfit for God's building; and makes this Note upon it, Quamvis sit prudens & doctus vir, &c. Although he be a wise and a learned man, who with the sword of his discourse cutteth this knotty wood, he will be endangered by it, unless he be very careful.

Vers. 10. If the Iron be blunt] Pliny calls iron the best and worst instrument of man's life, and shows the many uses of it: as in plowing, planting, pruning, plaining, &c. but abominates the use of it in war and murthering weapons. Porsena enjoined the Romans, Ne ferro nisi in agricultura uterentur, saith he, that they should not use Iron but only about their Husbandry. The Philistines took the like order with the disarmed Israelites, 1 Sam. 13.19. among whom swords and spears were geasen, shares and coulters they allowed them, but so as that they must go down to the Philistines for sharpening. Gregory compares the Devil to these Philistines, blinding and blunting men's wits and understandings, lest the light of saving truth should shine unto them. These Edge-tools therefore must be whetted by the use of holy Ordinances, and much strength put to, great pains taken, virtutibus corroborabitur, (so the old Translation hath it.) But when all is done, he must needsly be obtuse acutus, which seeth not that wisdom is profitable to direct: that is, that (whether the iron be blunt or sharp, whetted or not whetted, more strength added, or not added) 'tis wisdom that rectifies all, or the benefit of rectifying is wisdom. There is none to that, as David said of Galiah's sword.

Vers. 11. Surely the Serpent will bite without enchantment] It is for want of wisdom that the babbler, or tongue-master (as the Original hath it) is nothing better, than the most poisonous serpent: nay, in some respects, worse. For one Serpent stings not another, as back-biters do their best friends. And whereas Serpents may be charmed, or their poison kept from the vitals, contra Sycophantae morsum non est remedium, as the Proverb hath it, there is no help to be had for the biting of a Sycophant: His tongue is full of deadly poison, saith St. James. Again, Serpents usually hiss and give warning (though the Septuagint here read non in sibilo, the vulgar in silentio, in silence and without hissing, for, without enchantment ) so doth not the slanderer, and detractor: he is a silent Serpent, and like the Doggs of Congo which bite, but bark not. And therefore, as all men hate a Serpent, and fly from the sight of it: so will wise men shun the society of a slanderer. And as any one abhors to be like to that old Serpent the Devil, so let him eschew this evil.

Vers. 12. The words of a wise man's mouth are gracious] Heb. Are grace, they are nothing but grace (so the French Translatour hath it) such as render him gracious with God and men, (so Lyra glosseth it) as being usually seasoned with Salt, and ministering grace to the hearers.

But the lips of a fool swallow up himself] Suddenly, utterly, unavoidably, as the Whale did Jonas, as the devouring sword doth those that fall under it, as the grave doth all the living. How many of all sorts in all ages have perished by their unruly tongues, blabbing or belching our words, Quae reditura per jugulum, (as Pliny phraseth it) that were driven down their throats again by the wronged and aggrieved parties? Take heed (saith the Arabic Proverb) lest thy tongue cut thy throat: it is compared to a sharp razor doing deceit, Psal. 52.3. which instead of cutting the hair, cuts the throat.

Vers. 13. The beginning of his words are folly] He is an inconsiderate Ideot, utters incoherences, pours forth a flood of follies, his whole discourse is frivolous, futilous. To begin foolishly may befall a wise man; but when he sees it, or hath it shown unto him, he will not persist: Once have I spoken, saith holy Job, but I will not answer again: yea twice, but I will proceed no further, Chap. 40.4, 5. Much otherwise the fool, and because he will be dicti sui dominus, (as verse. 11.) having lashed out at first, he launcheth further out into the deep, as it were, of idle and evil prattle. And if you offer to interrupt or admonish him, the end of his talk is mischievous madness, he blusters and lets fly on all hands, laying about him like a mad-man. And so we have here, (as one saith) the Serpent, the Babbler (spoken of in the eleventh verse) wreathed into a circle: his two ends, head and tail, meeting together. And as at the one end, he is a Serpent, having his sting in his head; so at the other end he is a Scorpion, having his sting in his tavl.

Vers. 14. A fool also is full of words] A very wordy man he is, and a great deal of small talk he has: voces susque de{que} effutit inanes, as Thuanus hath it, he lays on more words than the matter will well bear. And this custom of his is graphically expressed by an imitation of his vain tautologies. A man cannot tell (saith he) what shall be after him, and what shall be after him, who can tell? He hath got this sentence, (that may well become a wise man, chap. 6.12. and 8.7.) by the end, and he wears it thread-bare, he hath never done with it, misapplying and abusing it to the defense of his willful and witless enterprises. Thus the Ass in the Fable would needs imitate the Dog, leaping and fawning in like manner, on his Master: but with ill success. The lip of excellency becomes not a fool, Prov. 17.17. (See the Note there: See also Prov. 10.19. Prov. 17.27. Eccles. 5.3, 7. with the Notes) But empty casks, we know, sound loudest, and baser metals ring shrillest: things of little worth are ever most plentiful. History and experience tells us, that some kind of Mouse breedeth one hundred and twenty young ones in one nest; whereas the Lion and Elephant bears but one at once, 〈 in non-Latin alphabet 〉 ; so the least wit yields the most words, and as any one is more wise, he is more sparing of his speeches. Hesiod saith, that words, as a precious treasure, should be thriftily husbanded, and warily wasted. Christians know, that for every waste word account must be given at the great day, Mat. 12.36. See the Note there.

Vers. 15. The labor of the foolish wearieth everyone of them] Whilest he laboreth in vain, and maketh much ado to little purpose. He meddleth in many things, and so createth himself many crosses: he will needs be full of business, and so must needs be full of trouble, since he wants wit to manage the one, and improve the other. Thou art wearied in the greatness of thy way. And again, Thou art wearied in the multitude of thy counsels, saith God to such, as had wearied him also with their iniquities, and made him to serve with their sins, Isa. 43.24. Yea even then, when they think they have done him very good service. Thus Paul, before his conversion, persecuted the Saints so eagerly, and was so mad upon it (as himself speaketh) that, like a tired Wolf, wearied in worrying the flock, he lay panting as it were for breath: and when he could do no more, yet breathed out threatenings. Thus Bonner would work himself windlesse almost, in buffeting the Martyrs, and whipping them with rods, as he did Mr. Bartlet Green, Mr. Rough, and many others. So the Philosophers wearied themselves and their followers in their wild disquisitions after, and discourses of the chief Happiness: which, because it lay not in their walk, therefore ab itinere regio deviantes ad illam metropolim non potuerunt pervenire, saith Cassian, they wandering from the King of Heavens Highway, they could never be able to get to that Metropolitan City, called Jehovah-shammah, or the Lord is there, Ezek. 48.34. They wandered in the Wilderness, in a solitary way, they found no City to dwell in, Psal. 107.4. Fools many times beat their wings much, as if they would fly far and high, but with the Bustard, they cannot rise above the earth: or if they do, they are soon pulled down again by the Devil, to feed upon the worst of excrements, as the Lapwing doth, though it hath a coronet on the head: and is therefore fitly made an hieroglyphick of infelicity.

Vers. 16 Woe to thee O Land, when thy King is a Child] sc. In understanding, though not in years, such as was Shechem (Gen. 34.19. Neque distulit pure ) and Rehoboam, 1 King. 14.21. with 2 Chron. 13.7. Solomon was a Child-King, so was Josiah, Uzziah, our Edward the Sixth: and yet it was well with the Land in their days.

As Cardan sings of King Edward in his Epitaph. As he was the highest, so I verily believe he was the holiest in the whole Kingdom, saith Mr. Ridley Martyr. And whilst things were carried on by himself, in his health time, all went very well here: and si per leges fas illi fuisset omnia proprio nutu & voluntate regere, if by the Laws of the Land he might have done all himself, without Officers, all should have been far better done, saith Mr. Cartwright upon this text. By Child is here therefore meant a weak or wicked King, that lets loose the golden reigns of Government, is carried by his passions, lieth heavy upon his Subjects: See Isaiah 3.6. compared with verse. 13. Such Princes are threatened as a plague to a people, Levite. 26.17. and they prove no less: this child-hood of theirs is the maturity of their Subjects misery, the Land itself is woe, and woe itself the Land, as one Expositor observed from the word 〈 in non-Latin alphabet 〉 here used; which signifieth both Woe and Land. See Job 34.30.

And the Princes eat in the morning] As children use to call for meat, as soon as they have rubbed sleep out of their eyes. If the King be a Child, the State-Officers will be loose and luxurious: yea, like morning Wolves, will devour the prey, and nourish themselves as in a day of slaughter. The morning is a time to seek God, and search for wisdom, Prov. 8.17. to sit in Counsel, and dispatch business, as was Moses his manner, Exod. 18. and the ancient Romans. Scipio Africanus was wont before day to go into the Capitol, in cellam sovis, into Jupiter's Chapel, and there to stay a great while, quasiconsultans de republica cum Jove, saith Gellius, as if he were consulting with Jupiter, concerning the Weal public: whence his deeds were pleraque admiranda, admirable for the most past, saith that Heathen Author.

Vers. 17. Blessed art thou O Land, &c.] Ita nati estis ut bona malaque vestra ad Remp. pertineant. You Governors are of such condition, as that your good or evil deeds are of public concernment, saith he in Tacitus. It is either weal or woe with the Land, as it is well or ill governed.

When thy King is the Son of Nobles] Well-born, and yet better bred: for else they will be noti magis quam nobiles, notable, or notorious, but not Noble. Our Henry the First (surnamed Beauclark ) was often heard to say, that an unlearned King was no better than a crowned Ass. Sure it is, that royalty without righteousness is but eminent dishonor, gilded rottenness, golden damnation. Godly men are the excellent Ones of the Earth, Psal. 16. the Bereans were more Noble, or better Gentlemen, than those of Thessalonica, non per civilem dignitatem, sed per spiritualem dignationem, not by civil, but by spiritual dignity; without which, riches, revenue, retinue, high birth, &c. are but shadows and shapes of Noblenesse. Since thou hast been precious in my sight, thou hast been honorable, saith God, ( Isa. 43.4.) who is the top of good men's kin, as Religion is the root. But for want of this it was that Jehoiakim, though royally descended, is likened to an Ass, Jer. 22.19. and Antiochus, though a mighty Monarch, is called a vile person, Dan. 11.

And thy Princes eat in due season, for strength, &c.] Being modest and moderate, not diffluent and debauched. Great men should not cater for the flesh, Rom. 13. ult. but so serve the body, that the body politick may be served by it, and the Lord by both. Did e • er any one see King Deiotarus dancing or drunken? saith Cicero: and this he holds to be a singular commendation. See Prov. 31.3, 4, &c. with Notes: See my common place of Abstinence.

Vers. 18. By much slothfulness the building decayeth] So doth the Common-wealth, not sheltered with good Government: For as the householder is in his house, so is the Magistrate in the City, and the King in his Dominions. In his palace he may see a pattern of his Kingdom, a draught of his City: Especially if it be, as George Prince of Anhalts was, Ecclesia, Academia, Curia, a Church, an University, and a Court. For the better dispatch of civil businesses, there was daily praying, reading, writing, yea and preaching too, as Melanchthon and Scultetus report. Here was no place for sloth and sluggishness within this most pious Princes Territories. His house was built of Cedar-beams, of living-stones: his polity a Theocratie, as Josephus saith of the Jewish Government: and of his people it might be said, as Polydor Virgil saith of the English, Regnum Angliae Regnum Dei: O the blessednesses of such a Country!

And through idleness of the hands, the house droppeth, &c.] Stillicidia praecedunt ruinam, sic poenas gravissimas, leviores, saith Jerome. If course be not timely taken, the house will run to ruin for want of people or reparation: So will that person that takes not warning by lighter punishments. Surely as one cloud follows another, till the Sun disperseth them: So do judgments; greater succeed lesser, till men meeting God by repentance disarm his wrath.

Vers. 19. A feast is made for laughter; and wine maketh merry] Slothful Governors, Regni dilapidatores, (so our Henry the Third was called for his pride and prodigality) are all for feasting and frollicking. See Prov. 31.4. with Dan. 5.3, 4. This cannot be maintained without money: for the getting and gathering in whereof, the poor people are pilled and polled, and rich men's gifts are received, to the perverting of Justice, by those corrupt Rulers, qui vili precio nihil non humile & vile parati sunt facere, as Gregory Thaumaturgus speaketh in his Note upon this verse.

But money answereth all things] It gives a satisfactory answer to whatsoever is desired or demanded. Seneca saith, circa pecuniam multum vociferationis est, that about money there is much noise, great crying; but though never so much, never so great, money answereth all, it effects all. What great designs did Philip bring to pass in Greece by his gold? the very Oracles were said 〈 in non-Latin alphabet 〉 to say as Philip would have them; Antipater non tenuis fuit pecuniae, & ideo praevalidae potentiae, saith Egesippus, he was a well-monyed man, and therefore a very mighty man. The Hebrew, or rather Chaldee word used for money, 1 Chron. 29.7. Ezra 8.27. signifies to do some great work, because money is the Monarch of the world, and therein bears most mastery; Among suitors (in love and in Law especially) money drives the bargain and business to an upshot.

Vers. 20. Curse not the King, no not in thy thought] Or, In thy conscience: but in this or any other kind,

The present Government is ever grievous] And nothing more usual than to grudge against it: but take heed of wishing hurt to Rulers (thought is not free) much more of uttering it, though in hugger-mugger; Kings have long ears, heavy hands, walls also and hedges have ears. Some may over-hear thee, as Mordecai did the two Traitours, Esth. 2.22. or thou mayest unwittingly and unwillingly betray thyself, as our Powder-plotters.

That which hath wing, &c.] It was a quill, a piece of a wing, that discovered that hellish plot. Wilful murder and treason will out by one means or other. Those two Traitours sent by Mahomet to kill Skanderbeg, falling out betwixt themselves, let fall something that brought all to light, and themselves to punishment. The like befell that Gentleman of Normandy that confessed to a Priest his intent to have killed King Francis.

CHAP. XI. Vers. 1. Cast thy bread]

THine own well-gotten goods. Alms must not be given (said a Martyr) until it have sweat in a man's hand. Let him labor working with his hands (saith the Apostle) that he may have to give to him that needeth, Ephes. 4.28. And the bountiful man giveth of his bread to the poor, saith Solomon, Prov. 22.9. God hateth to have ex rapina holocanstum, a sacrifice of things got by rapine and robbery: With such Sacrifices God is not well-pleased. Wherefore if thou hast of thine own, give: If not, better for thee to gratify none, than to grate upon any, saith Augustine. When our Henry the third (an oppressing Prince) had sent a load of Freeze to the Frier Minors to clothe them, they returned the same with this message, that he ought not to give Alms of what he had rent from the poor, neither would they accept of that abominable gift. The Hebrew word signifying Alms, signifies properly Justice; to intimate, that the matter of our alms should be goods justly gotten. Hence also the Jews call their Alms-box Kuphashel tsedaka, the chest of Justice. Into this box or basket, if thou cast but bread (so it be thy bread ) brown bread, such as thou hast, and then wait for the Lord, when he will return from the wedding with a full hand, thou shalt be fed supernae mensae copiosis deliciis, as one saith, with the abundant dainties of the heavenly table.

Upon the waters] Heb. Upon the face of the waters, where it may seem clearly cast away; as seed sown upon the Sea, or a thing thrown down Avon (as we say) no profit or praise to be had by it. Or upon the waters, i. e. upon strangers (if necessitous) whom we never saw, and are never like to see again. Or upon the waters, i. e. upon such as being hunger-bit, or hardly bestead, do water their plants, being fed with bread of tears, as Psal. 80.5. To this sense Munster renders the words thus, Mitte panem tuum super facies aquas, sc. emittentes, cast thy bread upon faces watered with tears. Or upon the waters, upon the surface of the waters, that it may be carried into the Ocean, where the multitude of waters is gathered together: so shall thine alms carried into Heaven be found in the Ocean of Eternity, where there is a confluence of all comforts and contentments. Or lastly, upon the waters, i. e. in loca irrigua, upon grounds well watered, moist and fertile soil, such as is that by the River Nile, where they do but throw in the seed, and they have four rich Harvests, in less than four months: or as that in the Land of Shinar (where Babel was founded, Gen. 11.) that returns (if Herodotus and Pliny may be believed) the seed, beyond credulity.

For thou shalt find it after many days] Thou shalt reap in due time, if thou faint not, slack not, withdraw not thy hand as verse. 6. Mitte panem, &c. & in verbo Domini promitto tibi, &c. saith one, Cast thy bread confidently without fear, and freely without compulsion, cast it, though thou seem to cast it away, and I dare promise thee in the name and word of the Lord, Nequaquam infrugifera apparebit beneficentia, that thy bounty shall be abundantly recompensed into thy bosom. The liberal soul shall be made fat, and he that watereth shall be watered himself, Prov. 11.25. See the Note there: See also my Common-place of Alms. Non pereunt sed parturiunt pauperibus impensa, That which is given to the poor is not lost, but laid up. Not getting, but giving is the way to wealth, Prov. 19.17. Abigail for a small present bestowed on David, became a Queen, whereas churlish Nabal was sent to his place.

Vers. 2. Give a portion to seven, and also to eight] A portion, i. e. a good deal, a fair proportion to a good many; as B. Hooper did to his board of beggars, whom he fed every day by course, serving them by four at a mess, with whole and wholesome meats. Or give a portion, i. e. a part, such as thou canst well part with, not stretching beyond the staple, lest ye mar all, whiles others are eased, and you burdened, but by an equality, &c. 2 Cor. 8.13, 14. Give to him that asketh, saith our Savior, scil. according to his necessity, and thine ability; Give with discretion, Psal. 112. have a special respect to the family of faith, Gal. 6. those excellent ones of the earth, in whom was David's delight. The Jews from this Text grounded a custom of giving alms to seven poor people every day, or to eight at utmost, if they saw cause. But here is a finite number put for an infinite, as when Christ bade Peter forgive his brother seventy times seven times, and as Micah 5.5. seven Shepherds, and eight principal men, signify so many Shepherds, both Teachers and Rulers, as shall sufficiently feed the flock of Christ, and defend it from enemies.

For thou knowest not what evil shall be upon the earth] Therefore lay in lustily; or rather, lay out liberally, and so lay up for a rainy day; thou mayest be soon shred of thy goods, and as much need other men's mercy as they now need thine. Sow therefore whilst thou hast it, that thou mayest reap again in due season. Water, that thou mayest be watered again, Prov. 11.25. lay up for thyself a good foundation against the time to come, 1 Tim. 6.18. Lay out thy talent; work whiles the tool is in thine hand. Make friends with thy Mammon. Say not as one rich churl did, when requested to do somewhat toward his Ministers maintenance; The more I give, the less I have: Another answered, that he knew how to bestow his money better: A third 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. Thou mayest do so, saith Solomon here, and by thy tenacity thou art very likely to do so; but wilt thou know O man, how thou mayest prevent this misery, and not feel what thou fearest? Give a portion to seven, &c. part therefore freely with that which thou art not sure to keep, that thou mayest gain that which thou art sure never to lose. He that giveth to the poor shall not lack, Prov. 28.27.

Vers. 3. If the clouds be full of rain] As the Sun draws up vapors into the air, not to retain them there, but to return them to the earth, for its relief, and the creatures comfort: so those that have attracted to themselves much riches, should plentifully pour them out for the benefit of their poorer brethren. Clouds, when full of great and strong Rain (as the word here signifies) pour down amain; and the spouts run, and the eves shed, and the presses over-flow, and the aromatical trees sweat out their precious oyls; so should rich men be ready to distribute, willing to communicate. But it falls out otherwise, for commonly the richer the harder, and those that should be as clouds to water the earth, as a common blessing, are either waterless clouds (as St. Jude hath it) or at best, they are but as water-pots, that water a few spots of ground only in a small garden. The earth is God's purse, as one saith; and rich men's houses are his store-houses. This the righteous rich man knoweth, and therefore he disperseth (as a steward for God) he giveth to the poor, his righteousness (and his riches too) endureth forever, Psal. 112.9. Whereas the wicked rich man retaineth his fullness to rot with him; he feedeth upon earth like a Serpent, and striveth like a Toad, to die with much mould in his mouth; and is therefore bidden by St. James, to weep and howl for the miseries that are coming upon him, for his cursed hoard of evil gotten and worse kept goods. The rottenness of his riches, the canker of his cash, the moth of his garments shall be a witness against him, and eat up his flesh as fire, James 5.1, 2, 3. He shall be sure to be arraigned as an arrant thief, as a cursed cousener; for that, having a better thing by him, he brings a worse, and being a rich man, he makes himself poor, lest he should do good to the poor. As Pope Alexander the fifth said of himself, that when he was a Bishop, he was rich, when a Cardinal, he was poor, and when he was Pope, he was a beggar. I should sooner have believed him, if he had said as his successor Pius Quintus did, Cum essem religiosus, sperabam been de salute animae meae; Cardinalis factus exti •• ui; Pontifex creatus pene despero. When I was first in Orders (without any further Ecclesiastical dignity) I had good hopes of my salvation; when a Cardinal, I feared myself; but now that I am Pope, I am almost out of hope.

And if the tree fall toward the South] i. e. Which way soever it groweth, it fructifieth: so should rich men be rich in good works, 1 Tim. 6.18. and being fat Olive-trees, they should be (as David ) green Olive-trees, full of good fruits. Or thus, trees must down, and men must die; and as trees fall South-ward, or North-ward, so shall men be set either at the right hand of the Judge, or at the left, according as they have carried themselves towards Christ's poor members, Matth. 25. Up therefore and be doing whiles life lasteth; and so lay hold upon eternal life. Mors atra impendet agenti. Where the boughs of holy desires and good deeds are most and greatest, on that side no doubt the tree will fall: but being fallen, it can bear no fruit forever.

Vers. 4. He that observeth the wind shall not sow] In sowing of mercy, he that sticks in such objections and doubts, as carnal men use to frame out of their covetous and distrustful hearts, neglects his seeds-time, by looking at winds and clouds, which is the guize of a lewd and lazy seeds-man. A word in season (saith Solomon ) so a charitable deed in season, how good is it? He that defers to do good in hope of better times, or fitter objects, or fewer obstacles, or greater abilities, &c. it will be long enough ere he will do anything to purpose. When God sets us up an Altar, we must offer a sacrifice; when he affords us an opportunity, we must lay hold on it, and not stand scrupling and casting perils, lest we lose the sowing of much seed, and reaping of much fruit; lest we come with our talent tied up in a napkin, and hear, Thou idle and therefore evil servant.

Vers. 5. As thou knowest not what is the way of the Spirit] Or, Of the wind, as some render it, grounding upon the former verse, q. d. why should any so observe the wind, the nature whereof he so little understands, John 3.8. and the inconstancy whereof is grown to, and known by a common proverb? But by spirit I rather think is meant the soul, as by bones the body. Who can tell when and how the body is formed, the soul infused? The body is the souls sheath, Dan. 7.15. an abridgement of the visible world, as the soul is of the invisible. The members of the body were made all by book, Psal. 139.16. and curiously wrought in the lowest parts of the earth, that is, in the womb: as curious work-men, when they have some choice piece in hand, they perfect it in private, and then bring it forth to light, for men to gaze at. What an admirable piece of work is man's head-piece, (God's Master-piece in this little world) the chief seat of the soul, that cura divini ingenii, as one calls it? There is nothing great on earth but man, nothing in man but his mind, said the Philosopher. Many locks and keys argue the price of the Jewel that they keep; and many papers wrapping the token within them, the worth of the token. The Tables of the Testament, First, Laid up in the Ark; Secondly, The Ark bound about with pure gold; Thirdly, Overshadowed with Cherubims wings; Fourthly, Inclosed with the veil of the Tabernacle; Fifthly, With the compass of the Tabernacle; Sixthly, With a Court about all; Seventhly, With a treble covering of Goats, Rams, and Badgers-skins above all, must needs be precious Tables. So when the Almighty made man's head (the seat of the reasonable soul) and over-laid it with hair, skin and flesh, like the threefold covering of the Tabernacle, and then encompassed it with a skull of bones like boards of Cedar, and afterwards with divers skins like silken curtains; and lastly, Enclosed it with the yellow skin that covers the brain (like the purple veil) which Solomon calls the golden Ewre, Eccles. 12.6. he would (doubtless) have us to know it was made for some great treasure to be put therein. How and when the reasonable soul is put into this curious Cabinet, Philosophers dispute many things, but can affirm nothing of a certainty: as neither how the bones do grow in the womb, how of the same substance, the several parts (as bones, nerves, arteries, veins, gristles, flesh and blood) are fashioned there, and receive daily increase. This David looks at as a just wonder, Psal. 139.14, 15. Mirificatus sum mirabilibus operis tuis, saith he, I am fearfully and wonderfully made: and Galen, a profane Philosopher, could not but hereupon sing an hymn to man's most wise Creator, whom yet he knew not.

Even so thou knowest not the work of God] i. e. The rest of his works of creation and providence, which are very various, and to us no less unknown, than uncertain. Do thou that which God commandeth, and let things fall out as they will; there is an over-ruling hand in all for the good of those that love God. Trust therefore in the Lord with all thine heart, and lean not to thine own understanding. Hide not thine eyes from thine own flesh: He that doth so shall have many a curse. The Apostle useth a word for liberality, which properly signifieth simplicity: and this he doth in opposition to that crafty and witty wiliness of the covetous, to defend themselves from the danger (as they take it) of liberality.

Vers. 6. In the morning sow thy seed, &c.] At all times be ready to every good work, as the Be is abroad, so soon as ever the Sun breaks forth. Sow mercy in the morning, sow it likewise in the evening, as those bountiful Macedonians did, to the shame of those richer, but harder Corinthians, sending once and again to Paul's necessities, 2 Cor. 8.3. with Phil. 4.16. Oh sow much and oft of this unfailable seed into God's blessed bosom; the fruit whereof you are sure to reap at your greatest need. Men may be thankful, or they may not, Perraro grati reperiuntur, saith Cicero: it is ten to one if any cured Leper turn again to give thanks. But God is not unrighteous to forget your labor of love in ministering to his Saints, Heb. 6.10. Haply, you may not sow and reap the same day, as the widow of Sarepta did: haply the seed may lie under ground some while, and not be quckned except it die; but have patience, nothing so sure as a crop of comfort to those that are duly merciful. Up therefore and be doing, lose no time, slip no season. It but a morning and an evening, one short day of life wherein we have to work, and to advance your blessedness. Sow therefore continually: blessed is he that soweth besides all waters: Blessed Bradford held that hour lost wherein he had not done some good with his hand, tongue, or pen. Titus remembering one day that he had done no good to any one, cried out, Amici, diem perdidi: And again, Hodie non regnavimus. We have lost a day, &c. This was that Titus that never sent any suitor away with a sad heart; and was therefore counted and called, Humani generis deliciae, the darling of mankind, the people's sweet-heart. The Senate loaded him with more praises when he was dead, than ever they did living and present.

Vers. 7. Truly the light is sweet] The light of life, of a lightsome life especially. Any life is sweet; which made the Gibeonites make such an hard shift to live, though it were but to be hewers of wood, and drawers of water. I pray thee let me live, live upon any terms, said Benhadad in his submissive message to that merciful Non-such, 1 King. 20.32. If I have found favor in thy sight, O King, and if it please the King, let my life be given me at my petition, said that 〈 in non-Latin alphabet 〉 , that paragon of her time, Q. Esther. cap. 7.3. Ebedmelech is promised his life for a prey, Jer. 39.18. And so is Baruch, as a sufficient reward of that good service he had done in reading the Roll, for the which he expected some great preferment, Jer. 45.5. compared with chap. 36.1, 2. The Prophet chides him, and tells him he might be glad of his life in those dear years of time, when the arrows of death had so oft come whisking by him, and he had so oft stradled over the grave, as it were, and yet was not fallen into it. To maintain our radical humor, that feeds the lamp of life, is as great a miracle (saith One) as the oil in the widows cruise, that failed her not. To deliver us from so many deaths and dangers, as we are daily and hourly subject unto, is a mercy that calls for continual praises to the Preserver of mankind: But more, when men do not only live, but live prosperously, as Nabal did, 1 Sam. 25.6. Thus (said David to his messengers) shall ye say to him that liveth, viz. in prosperity. Which such a man as Nabal reckons the only life. The Irish use to ask what such a man meant to die? And some good Interpreters are of opinion, that the Preacher in this verse brings in the carnal carl objecting, or replying for himself against the former persuasions to acts of charity: Ah! saith he, but, for all that, to live at the full, to have a goodly inheritance in a fertile soil, in a wholesome air, near to the River, not far from the Town; to be free from all troubles and cares that poverty bringeth, to live in a constant sun-shine of prosperity, abundance, honor and delight, to have all that heart can wish, or need require, what an heavenly life is this? what a lovely and desirable condition? &c. What man is he that desireth life, and loveth many days that he may see good? saith David. I do, saith one, and I, saith another, and I, a third, &c. as St. Austin frames the answer. It is that which all worldlings covet, and hold it no policy to part with what they have to the poor, for uncertainties in another world. In answer to whom, and for a cooler to their inordinate love of life, the Preacher subjoins,

Vers. 8. But if a man live many years and rejoice, &c.] q.d. Say he live pancratice & basilice, and sit many years in the worlds warm sun-shine, yet he must not build upon a perpetuity, as good Job did (but was deceived) when he said, I shall die in my nest, and holy David, when he concluded, I shall never be moved: For as sure as the night follows the day, a change will come, a storm will rise, and such a storm, as to wicked worldlings will never be blown over. Look for it therefore, and be wise in time. Remember the days of darkness, that is, of adversity, but especially of death and the grave. The hottest season hath lightning and thunder. The Sea is never so smooth, but it may be troubled; the Mountain not so firm, but it may be shaken with an earthquake. Light will be one day turned into darkness, pleasure into pain, delights into wearisomeness, and the dark days of old age and death, far exceed in number the lightsome days of life, which are but a warm gleam, a momentary glance. Let this be seriously pondered, and it will much rebate the edge of our desires after earthly vanities. Dearly beloved, saith St. Peter, I beseech you as Pilgrims and strangers abstain from fleshly lust, &c. q. d. The sad and sober apprehension of this, that you are here but sojourners for a season, and must away to your long home, will lay your lusts a bleeding, and a dying at your feet: It is an observation of a Commentator upon this Text, that when Samuel had anointed Saul to be King, to confirm unto him the truth of the joy, and withal to teach him how to be careful in governing his joy, he gave him this sign, When thou art departed from me today, thou shalt find two men at Rachel's sepulcher. For he that findeth in his mind a remembrance of his grave and sepulcher, will not easily be found exorbitant in his delights and joys. For this it was (belike) that Joseph of Arimathea had his sepulcher ready hewn out in his garden. The Egyptians carried about the Table a deaths-head, at their feasts; and the Emperors of Constantinople, on their Coronation-day, had a Mason appointed to present unto them certain Marble-stones, using these ensuing words,

Vers. 9. Rejoice O young man in thy youth] i. e. Do if thou darest: like as God said to Balaam, Rise up and go to Balak, Numb. 22.20. that is, go if thou thinkest it good: go, since thou wilt needsly go; but thou goest upon thy death. Let no man imagine that it ever came into the Preachers heart here, oleum camino addere, to add fuel to the fire of youthful lusts, to excite young people (unruly enough of themselves) to take their full swinge in sinful pleasures. Thus to do might better befit a Protagoras, of whom Plato reports, that he many times boasted, that whereas he had lived threescore years, forty of those threescore he had spent in corrupting those young men that had been his pupils: or that old Dotrel in Terence, that said, Non est mihi creed, flagitium adolescentem helluari, potare, scortari, sores effringere. I hold it no fault for young men to swagger, drink, drab, revel, &c. Solomon in this Text, either by a Mimesis brings in the wild yonker thus bespeaking himself, Rejoice, my soul, in thy youth, &c. and then nips him on the crown again with that stinging But in the end of the verse. Or else (which I rather think) by an ironical Concession he bids him rejoice, &c. yields him what he would have, by way of mockage and bitter-scoff: like as Elias jeered the Baalites, bidding them cry aloud unto their drowsy or busy God: or as Micaiah bade Ahab (by an holy scoff) go up against Ramoth Gilead and prosper: Or as our Savior bade his drowsy Disciples, Sleep on now, and take your rest, viz. if you can at least, or have any mind to it, with so many Bills and Halberds about your ears.

And let thine heart cheer thee in the days of thy youth] In diebus electionum tuarum (so Arias Montanus reads it) in the days of thy chusings, that is, when thou followest the choice (and the chase) of thine own desires, and dost what thou wilt without control.

Walk in the way of thine heart] Which bids thee Eat, drink, and be merry; and had as lief be knocked on the head, as do otherwise. Hence fasting is called an afflicting of the soul; and the best find it no less grievous, to go about holy duties, than it is to children, to be called from their sports, and set to their books.

And in the sight of thine eyes.] Those windows of wickedness, and loop-holes of lust.

But know] Here is that which mars all the mirth, here is a cooler for the yonkers courage, sour sauce to his sweet meats, for fear he should surfeit. Verbahaet Solomonis valde emphatica sunt (saith Lavater ) there is a great deal of emphasis in these words of Solomon. Let me tell thee this as a Preacher, saith he: And oh that I could get words to gore the very soul with smarting pain, that this Doctrine might be written in thy flesh!

That for all these things] These tricae, as the world accounts them, these trifles and tricks of youth, which Job and David bitterly bewailed as sore businesses.

God will bring thee to judgment] Either in this life, as he did Absalom and Adonijah, Hophni and Phinehas, Nadab and Abihu, or infallibly at thy deaths-day, which indeed is thy dooms-day, then God will bring thee perforce, be thou never so loath to come to it; he will hale thee to his tribunal, be it never so much against thy heart, and against the hair with thee. And as for the judgment what it shall be, God himself shows it, Isa. 28.17. Judgment will I lay to the line, and righteousness to the plummet, and the hail shall sweep away the refuge of lies, and the waters shall over-flow the hiding-place. Where, what is the hail (saith One) but the multitude of accusations, which shall sweep away the vain hope that men have, that the infinite mercy of God will save them, howsoever they live? And what is the hiding-place, but the multitude of excuses which men are ready to make for themselves, and which the waters of God's justice shall quite destroy and overthrow? Young men, of all men, are apt to make a Covenant with death, and to put far away from them the thought of judgment. But it boots them not so to do: for Senibus mors in januis, adolescentibus in insidiis, saith Bernard. Death doth not always knock at door, but comes often like a lightning or thunderbolt; it blasteth the green corn, and consumeth the new and strong building. Now at death it will fare nothing better with the wild and wicked youngster, than with that thief, that having stolen a Gelding, rideth away bravely mounted, till such time as being overtaken by hue and cry, he is soon afterwards sentenced and put to death.

Vers. 10. Therefore remove sorrow from thine heart] One would have thought he should have said rather (considering the premises) Remove joy from thy heart, Let thy laughter be turned into mourning, and thy joy into heaviness; turn all the streams into that channel that may drive that Mill that may grind the heart. But by sorrow here or indignation (as Tremellius renders it) the Preacher means sin, the cause of sorrow: and so he interprets himself in the next words, Put away evil from thy flesh, i. e. Mortify thy lusts.

For child-hood and youth are vanity] The Septuagint and Vulgar render it, Youth and pleasure are vain things. They both will soon be at an end.

CHAP. XII. Vers. 1. Remember now thy Creator.]

HEB. Creatours, scil. Father, Son, and Holy Ghost, called by Elihu, Eloa Gnosai, God my Makers, Job 35.10. and by David, the Makers of Israel, Psal. 149.1. so Isa. 54.5. Thy Makers is thine Husbands. Let us make man, Gen. 1.26. and verse 1. Dei creavit. Those three in One, and One in Three made all things; but man he made fearfully and wonderfully, Psal. 139.14. The Father did it, Ephes. 3.9. The Son, Heb. 1.8, 10. Col. 1.16. The Holy Ghost, Psal. 33.6. and 104.30. Job 36.13. and 33.4. To the making of Man, a Council was called, Gen. 1.29. Sun, Moon, and Stars are but the work of his fingers, Psal. 8.3. but Man is the work of his hands, Psal. 139.14. Thine hands have made me (or took special pains about me ) and fashioned me, saith Job, chap. 10.8. thou hast formed me by the book, saith David, Psal. 139.16. Hence the whole Church so celebrates this great work with Crowns cast down at the Creators feet, Rev. 4.10, 11. And hence young men also, who are mostly most mindless of anything serious (for child-hood and youth are vanity ) are here charged to remember their Creator, that is (as dying David taught his young Son Solomon ) to know, love, and serve him, with a perfect heart, and a willing mind, 1 Chron. 28.9. (for words of knowledge in Scripture imply affection and practice) Tam Dei meminisse opus est quam respirare, To remember God is every whit as needful as to draw breath; since it is he that gave us being at first, and that still gives us 〈 in non-Latin alphabet 〉 , life and breath, Act. 17.25. Let everything therefore that hath breath, praise the Lord, even so long as it hath breath; yea let it spend and exhale itself in continual sallies, as it were, and egressions of affection unto God, till it hath gotten, not only an union, but an unity with him. Of all things, God cannot endure to be forgotten.

In the days of thy youth] Augustus began his speech to his mutinous soldiers, with Audit senem, juvenes, quem juvenem senes and ierunt, You that are young, hear me that am old, whom old men were content to hear, when I was but young. And Augustine beginneth one of his Sermons thus, Ad vos mihi sermo, O juvenes, flos aetatis, periculum mentis, To you is my speech, O young men, the flower of age, the danger of the mind. To keep them from danger, and direct them to their duty it is, that the Preacher here exhorts them to remember God betimes, to gather Manna in the morning of their lives, to present the first-fruits to God, whose soul hath desired the first ripe fruits, Micah 7.1. and who will remember the kindness of their youth, the love of their espousals, Jer. 2.1. God of old would be honored with the firstlings of men and of cattle, by the first-fruits of trees, and of the earth, in the she • f, in the threshing-floor, in the dough, in the loaves. He called for ears of corn dried by the fire, and wheat beaten out of the green ears, Levite. 2.14. to teach men to serve him with the primrose of their child-hood. Three sorts there were of first-fruits. First, Of the ears of corn offered about the Passover. Secondly, Of the loaves offered about Pentecost. Lastly, About the end of the year in Autumn. Now of the two first God had a part, but not of the last. He made choice of the Almond-tree, Jer. 1.11. because it blossometh first; so of Jeremy from his infancy, Timothy from his Mothers breasts, &c. He likes not of those arbores antumnales, Jude 13. which bud at latter end of harvest. He cares not for such loiterers, as come halting in at last cast to serve God, when they can serve their lusts no longer. The Circassians (a kind of mongre-Christians) are said to divide their life betwixt sin and devotion: dedicating their youth to rapine, and their old age to repentance. But cursed be that cozener, saith the Prophet, that hath a male in his flock, and yet offereth to the Lord a corrupt thing. Wilt thou give God the dregs, the bottom, the snuffs, the very last sands, thy dotage, which thyself and friends are weary of? Shall thine oil (which should have been fuel for thy thankfulness) increase the fire of thy lusts, and thy lusts consume all? How much better were it to sacrifice early with Abraham, the young Isaac's of thine age? to bring as he did young Rams unto the Lord, and even, whiles thou art yet a lad, a stripling, to take heed to thy ways according to God's Word? Psal. 119.9. Ye shall not see my face, saith Christ, (as once Joseph ) except you bring your younger brother with you.

While the evil days come not] viz. Of old age and misery: for these are seldom separated. Senectus, ut Africa, semper aliquid novi adportat, As Africa is never without some monster, so neither is old age ever without some ailement. Multa senem circumveniunt incommoda, Many are the inconveniences that do encompass an old man. Solet senectus esse deformis, infirma, obliviosa, odentula, lucrosa, indocilis & molesta, saith Cato in Plutarch, old age useth to be deformed, weak, forgetful, toothless, covetous, unteachable, unquiet. Now shall any man be to besotted and betwitcht, as to make that the task of his old age, which should be the trade of his whole life? and to settle his everlasting, only, surest making or marring upon so sinking and sandy a foundation? A Ship, the longer it leaks, the harder it is to be emptied; a Land, the longer it lies, the harder it is to be plowed; a Nail, the further it is driven in, with the greater difficulty it is pulled our. And shall any man think, that the trembling joints, the dazzled eyes, the fainting heart, the failing hands, the feeble legs, of strengthless, drooping, intractable, wayward, froward old age, can break up the fallow ground, can ever empty and pluck out the leaks and nails of so many years flowing and fastening?

Vers. 2. While the Sun, or the light, or the Moon, &c.] i. e. Whiles greater and lesser comforts fail not. Or before the sight of thine eyes grow dim, and as unfit to let in light, as an old dusty window. The air to aged eyes, seemeth dusty and misty, and the Sun wadeth, as the Moon in a foggy evening, and the stars are out of sight; they see thorough a glass darkly, as the Apostle speaks in another case, they can know no kin without spectacles; the defluxion of rheum, which trickleth down the nose and cheeks, being as it were the Rain, the gathering of new matter, which continually distilleth, being as it were the returning of the clouds after the rain in a moist season, and waters into an emptied fountain. Some (with relation to the former verse) interpret the words thus: Let thy Creator be remembered while the Sun is not darkened, that is, while youth continueth: Or if not so, while the light of the Sun is not gone, that is, while thy manhood lasteth: Or if not so, while the Moon is not darkened, that is, while thine elder years are not spent: Or if not so, while the stars are not shut up, while the worst of old age hath not seized upon thee: for then the clouds will return after the Rain; that is, one grief comes upon the neck of another, as deep calleth upon deep at the noise of the water-spouts. One affliction followeth and occasioneth another, without intermission of trouble, as one billow comes wallowing and tumbling upon another; or as in April weather, one shower is unburthened, another is brewed. Hence some of the ancient Patriarchs are said to have died old men, and full of years, they had enough of this world, and desired to depart, as Abraham, Simeon, others. Hence the Poets feign that Tithonus, when he might have had immortality here, he would not. And Cato protested, that if of old he might be made young again, he would seriously refuse it.

Vers. 3. In the day when the Keepers of the house, &c.] i.e. The hands and arms wherewith we defend the head and whole body (called an house also by St. Paul ) from harm, and danger, and maintain our lives; which are therefore called the lives of our hands, because upheld with the labor of our hands, Isa. 57.10. These are fitly called Keepers or Guardians, for their usefulness, and for their faithfulness too: Numa Pompilius consecrated the hands to Faith; His successor Tullus Hostilius (being a profane perfidious person, and a contemner of all Religion, as that which did but emasculate men's minds, and make them idle) brought in and worshipped two new God's, viz. Pavor and Pallor, Fear and Paleness. Like another Cain, Sighing and trembling he was upon the Earth: (So the Septuagint render that, Gen. 4.12.) Not his hands only trembled (which is thought to be Cain's mark, Gen. 4.15.) but his heart too, Isa. 7.2. Not with old age neither, as here, but with the terrors of an evil conscience. But to return to the Text, Old men are full of the Palsy, for most part, and many other infirmities, which here are most elegantly described, by a continued allegory. 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 thereof. So contrarily the Preacher here draws out to the life the picture of old age, that young men may see and consider it together with death that follows it, and after death judgment.

And the strong men shall bow themselves] Nutabunt, the legs and thighs shall stagger and faulter, cripple and crinkle under them, as not able to bear the bodies burden. The thigh in Latin is called femur a ferendo, because it beareth and holdeth up the creature, and hath the longest and strongest bone in the whole body, The leg hath a shin-bone, and a shank-bone, aptly fitted for the better moving. The foot is the base, the ground and pedestal which sustaineth the whole building. These are Solomon's strong men: but as strong as they are, yet in old age they buckle under their burden; and are ready to overthrow themselves and the whole body. Hence old men are glad to betake them to their third leg, a staff or crutch: Membra levant baculis tardique senilibus annis. Hence Hesiod calls them 〈 in non-Latin alphabet 〉 . Let them learn to lean upon the Lord, as the Spouse did upon her Beloved, Cant. 8.5. and he will stir up some good Job to be eyes to them, when blind, and feet to them, when lame, chap. 29.15. Let them also pray with David, Cast me not off in the time of old age, forsake me not when my strength faileth, Psal. 71.9.

And the grinders cease, because they are few] The teeth (through age) fall out, or rot out, or are drawn out, or hang loose in the gumms, and so cannot grind and masticate the meat that is to be transmitted into the stomach, for the preservation of the whole. Now the teeth are the hardest of the bones, if that they be bones, whereof Aristotle makes question. They are as hard as stones, in the edges of them especially: and are here fitly compared to Millstones from their chewing office. The seat of the teeth are the jaws, where they have their several sockets, into which they are mortised. But in old men they stand wet-shod in slimy humor, or are hollow and stumpy, falling out one after another, as the coggs of a Mill, so that

And those that look out at the windows] The eyes are dim, as they were in old Isaac and Jacob. An heavy affliction surely, but especially to those that have had eyes full of adultery, evil eyes, windows of wickedness, for the conscience of this puts a sting into the affliction, is a thorn to their blind eyes, and becomes a greater torment than ever Regulus the Roman was put to, when his eye-lids were cut off, and he set full opposite to the Sun shining in his strength: Or than that Grecian Prince, that had his eyes put out with hot burning basons, held near unto them.

Vers. 4. And the doors shall be shut in the streets] The ears shall grow deaf, the hearing weak; which hearing is caused by two bones within the inside of the ear; whereof one stands still, and the other moves, like the two stones of a Mill.

And he shall rise up at the voice of the Bird] Being awakened by every small noise; and this proceeds not from the quickness of the hearing, but from the badness of sleeping. For as Jerome speaketh, Frigescente jam sanguine, &c. The blood now growing cold, and the moisture being dried up, by which matters sleep should be nourished, the old man awakeneth with a little sound, and at midnight when the Cock croweth, he riseth speedily; being not able often to turn his members in his bed. Thus he. Cocks crowing (saith another) unto old men, is the scholars bell, that calls them to think of the things that are in God's Book every morning.

And all the daughters of music shall be brought low] Old men, as they cannot sing tunably, but creak or scream (whence Homer compares them to Grashoppers, propter raucam vocem, for their unpleasant voice) so they can take no delight in the melodious notes of others, as old Barzillai confesseth, 2 Sam. 19.35. they discern not the harmony or distinction of sounds, neither are affected with music. They must therefore labor to become Temples of the Holy Ghost, (in whose Temple there never wants music) and sing Psalms with grace in their hearts: for, Non vox, sed votum; non musica chordula, sed Cor; Non clamans, sed amans, ps • llit in aure Dei.

Vers. 5. Also when they shall be afraid of that which is high] Hillocks or little stones standing up, whereat they may stumble; as being unsteddy and unwieldy. High ascents also they shun, as being short-winded; neither can they look down without danger of falling: their heads being as weak as their hamms. Let them therefore pray for a guard of Angels, putting that promise into suit, Psal. 91. Let them also keep within God's precincts, as ever they expect his protection; and then, though old Eli fell, and never rose again, yet when they fall, they shall arise, for the Lord puts under his hand, Psal. 37.24. Contrition may be in their way, but attrition shall not. Let them fear God, and they need not fear any other person or thing whatsoever.

And the Almond-tree shall flourish] The hair shall grow hoary, those Churchyard-flowers shall put forth. The Almond-tree blossoms in January, while it is yet winter; and the fruit is ripe in March. Old age shall snow white hairs upon their heads. Let them see that they be found in the way of Righteousness.

And the Grasshopper shall be a burden] Every light matter shall oppress them, who are already a burden to themselves, being full of Gout, and other swellings of the legs, which the Septuagint and Vulgar point at here, when they render it impinguabitur locusta, The Locusts shall be made fat. Let them wait upon the Lord (as that old Disciple Mnason did) and then they shall renew their strength, mount up as Eagles, run, and not be weary, walk, and not faint, even then, when the youth shall faint and be weary, and the young men utterly fall, Isa. 40.30, 31.

And desire shall fail] The lust of the flesh, the lust of the eye, and the pride of life. And this Tully reckons among the commodities and benefits of old age, quod hominem a libidinis estu, velut a tyranno quodem liberet, that it frees a man from the fire of lust. It should be so, doubtless; an old Letcher being little less than a Monster: What so monstrous as to behold green Apples on a tree in winter? and what so indecent, as to see the sins of youth prevailing in times of age among old decrepit Goats? that they should be capering after capparis, the fruit of Capers, as the Septuagint and Vulgar render it here.

Because man goeth to his long home] Heb. to his old home, scil. to the dust from whence he was taken. Or to the house of his eternity, that is, the grave (that house of all living) where he shall lie long, till the Resurrection. Tremellius renders it, in domum saeculi sui, to the house of his generation, where he and all his contemporaries meet. Cajetan, in domum mundi sui, into the house of his world, that which the world provides for him: as nature at first provided for him the house of the womb. Toward this home of his, the old man is now on gate, having one foot in the grave already: He sits and sings with Job, My spirit is spent, my days are extinct, the graves are ready for me, Job 17.1.

And the mourners go about the streets] The proverb is, Senex • os non lugetur, An old man dies unlamented. But not so the good old man. Great moan was made for old Jacob, Moses, Aaron, Samuel. The Romans took the death of old Augustus so heavily, that they wished he had either never been born, or never died. Those indeed that live wickedly, die wishedly. But godly men are worthily lamented, and ought to be so, Isa. 57.1. This is one of the dues of the dead, so it be done aright. But they were hard bestead that were fain to hire mourners; that as Midwives brought their friends into the world, so those widows should carry them out of it. See Job 3.8. Jer. 9.17.

Vers. 6. Or ever the silver cord be loosed] Or lengthened, i. e. before the marrow of the back (which is of a silver color) be consumed. From this Cord many sinews are derived: which when they are loosened, the back bendeth, motion is slow, and feeling faileth.

Or the golden bowl be broken] i. e. The heart say some, or the Pericardium: the Brain-pan, say others, or the Piamater compassing the brain like a swathing-clothe, or inner rind of a tree.

Or the pitcher be broken at the fountain] That is, the veins at the Liver (which is the shop of sangnification, or blood-making, as one calls it) but especially Vena porta and Vena cava. Read the Anatomists.

Or the wheel be broken at the cistern] i. e. The head, which draws the power of life from the heart, to the which the blood runs back in any great fright, as to the fountain of life.

Vers. 7. Then shall the dust return to the earth, &c.] What is man, saith Nazianzen, but 〈 in non-Latin alphabet 〉 , Soul and Soil, Breath and Body, a puff of wind the one, a pile of dust the other, no solidity in either. Zoroaster, and some other ancient Heathens imagined, that the soul had wings; that having broken these wings, she fell headlong into the body; and that recovering her wings again, she flies up to Heaven, her original habitation. That of Epicharmus is better to be liked, and comes nearer to the truth here delivered by the Preacher, Concretum fuit, & discretum est, rediitque unde venerat; terra deorsum, spiritus sursum, It was together, but is now by death set asunder, and returned to the place whence it came; the Earth downward, the Spirit upward. See Gen. 2.7. God made man of the dust of the earth, to note our frailty, vility, and impurity. Lutum enim conspurcat omnia, sic & caro, saith one, Dirt defiles all things, so doth the flesh: It should seem so (truly) by man's soul, which coming pure out of God's hands, soon becomes

Bernard complains not without just cause, that our souls by commerce with the flesh are become fleshly: Sure it is, that by their mutual defilement, corruption is so far rooted in us now, that it is not cleansed out of us by mere death (as is to be seen in Lazarus, and others that died) but by cinerification, or turning of the body to dust and ashes.

The spirit returns to God that gave it] For it is divinae particula aurae, an immaterial, immortal substance, that after death returns to God the Fountain of life. The soul moves and guides the body (saith a worthy Divine) as the Pilot doth the ship. Now the Pilot may be safe, though the ship be split on the rock. And as in a chicken, it grows still, and so the shell breaks and falls off: So it is with the soul; the body hangs on it but as a shell, and when the soul is grown to perfection, it falls away, and the soul returns to the Father of spirits. Augustine (after Origen ) held a long while, that the soul was begotten by the Parents, as was the body. At length he began to doubt of this point, and afterward altered his opinion; confessing inter caetera testimonia hoc esse praecipuum, that among other testimonies this to be the chief, to prove the contrary to that which he had formerly held.

Vers. 8. Vanity of vanities, saith the Preacher] Who chose for his Text this Argument, of the vanity of human things, which having fully proved, and improved, he here resumes and concludes. Vide supra.

Vers. 9. And moreover because the Preacher was wise] He well knew how hard it was to work men to a belief of what he had affirmed concerning earthly vanities; and therefore heaps up here many forcible and cogent Arguments, as First, that himself was no baby, but wise above all men in the world, by God's own testimony; therefore his words should be well regarded. 〈 in non-Latin alphabet 〉 , Our wise men expound today (said the Jews one to another) Come let us go up to the house of the Lord, &c. Cicero had that high opinion of Plato for his wisdom, that he professed that he would rather go wrong with him, than go right with others. Averroes over-admired Aristotle, as if he had been infallible. But this is a praise proper to the holy Pen-men guided by the Spirit of Truth, and filled with wisdom from on high for the purpose. To them therefore, and to the word of prophecy by them, must men give heed as unto a light that shineth in a dark place, &c. 2 Pet. 1.19.

He still taught the people knowledge] He hid not his talent in a Napkin, but used it to the instruction of his people. Have not I written for thee excellent things (or three several sorts of Books, viz. Proverbial, Penitential, Nuptial) in counsels and knowledge, Prov. 22.20. Synesius speaks of some, that having great worth in them, will as soon part with their hearts, as with their conceptions. And Gregory observeth, that there are not a few, who being enriched with spiritual gifts and abilities to do good, dum solis contemplationis studiis inardescunt, parere utilitati proximorum praedicatione refugiu • while they burn in the studies of contemplation only, do shun to seek by preaching to profit their neighbors. Solomon was none of these.

Yea he gave good heed] Or, he made them to take good heed; he called upon them ever and anon, as our Savior did upon his hearers, Let him that hath an ear to hear, hear. Or as the Deacons in Chrysostom's and Basils time used to call upon the people, in these words, Oremus, attendamus, Let us pray, let us give heed.

And sought out] By diligent scrutiny and hard study: beating his brains, as the foul bears the shell, to get out the fish, with great vehemency. The staves were always in the Ark, to show, saith Gregory, that Preachers should always meditate in their hearts upon the sacred Scriptures; that if need require they may without delay take up the Ark, teach the people.

And set in order many Proverbs] Marshalled them in a fit method, and set others a work for to do the like. For, Regis ad exemplum, &c. Our Henry the first (surnamed Beauclerk ) had in his youth some taste of learning; And this put many of his subjects into the fashion of the Book, so that divers learned men flourished in his time: as Ethan, Heman, Cha • col, Agur, and other Paroemiographers did in Solomon's.

Vers. 10. The Preacher sought, &c.] He sought and sought, by pains and prayer. He knew the rule, Bene orasse, est been studuisse, To have prayed well, is to have studied well. By prayer and tears St. John gat the Book opened, Rev. 5.4. Luther got much of his insight into God's matters, by the same means.

To find out acceptable words] Verba desiderata (so Cajetan renders it) Verba delectabilia (so Tremellius) Verba expetibilia (so Vatablus ) Delectable and desirable words, dainty expressions, that might both please and profit, tickle the ear, and withal take the heart. Such a Master of speech was Paul, Act. 14.12. who thundered and lightened in his discourses, like another Pericles. Such a one was Apollos that eloquent Preacher, mighty in the Scriptures ( 〈 in non-Latin alphabet 〉 , like another Phocion, a weighty Speaker) such were many of the Greek and Latin Fathers; Ambrose for one, whom when Augustine heard preach, Veniebant, saith he, in animum meum simul cum verbis quae deligebam, etiam res quas negligebam, there came into my mind, together with the words which I chiefly looked after, the matter which till then I made no reckoning of. Et res & verba. Philippus Melanchthon could dress his doctrine in dainty terms, and so slide insensibly into the hearts of his hearers. Egit vir eloquens ut intelligenter ut obedienter audiretur, (as Augustine hath it.) This eloquent man took pains that he might be heard with understanding, with obedience. The like might be said of Calvin (famous for the purity of his style, and the holiness of his matter. ) Viret, in whose Sermons singularem eloquentiam & in commovendis affectibus efficacitatem admirabar, saith Zanchi. I greatly admired at his singular eloquence and skill to work upon the affections by his elaborate discourses.

And that which was written was upright] A cord ad cor, void of all insincerity and falsehood, Prov. 8.8. Seducers come for the most part with pithanology; by good words and fair speeches they deceive the hearts of the simple. Rom. 16.18. But our Preachers words are of another alloy; not more delicious and toothsome, than sound and wholesome, 2 Tim. 3.16. proceeding from a right heart, and tending to make men upright, transforming them into the same image, and transfusing them into the Divine nature.

Vers. 11. The words of the wise are like goads] To rouse up men's drowsy and drossy spirits; to drive them (as the Eagle doth her young ones with her talons) out of the nest of carnal security: to awaken them out of the snare of the Devil, who hath cast many into such a dead lethargy, such a dedolent disposition, that like Dionysius the Heracleot, they can hardly feel sharpest goads, or needles thrust into their fat hearts; fat as grease, Psal. 119.17. St. Peter so preached, that his hearers were pricked at heart, Act. 2.37. St. Stephen so galled his adversaries, that they were cut to the heart, Act. 7.54. And before them both, how •• rely and boldly dealt John the Baptist, and our Savior Christ with those enemies of all Righteousness the Pharisees, qui toties puncti ac repuncti, nunquam tamen ad resipiscentiam compuncti, as one saith of them: (who like those Bears in Pliny, or Asses of Tuscany, that have fed on hemlock) were so stupefied, that no sharp words would work upon them, or take impression in their hearts; so brawny were their breasts; so horny their heart-strings?

And as nails] Such as Shepherds fastened their tents to the ground with; Jael drove one of these tent-nails thorough Sisera 's Temples; and laid his body as it were a listening what was become of the soul. Now as nails driven into pales do fasten them to their rails, so the godly and grave sentences of Teachers (those Masters of Assemblies ) do pierce into men's hearts, to unite them unto God by Faith, and one to another in love. Our exhortations truly should be strong and well pointed; not only to wound as arrows, but to stick by the people as forked arrows, that they may prove as those of Joash, the arrows of the Lord's deliverance. And surely it were to be wished (in these unsettled and giddy times especially) that people would suffer such words of exhortation, as like goads, might prick them on to pious practice, and like nails, might fix their wild conceits, that they might be steadfast and immovable, stablished in the truth, and not whiffled about with every wind of Doctrine. But we can look for no better, so long as they have so mean an esteem of the Ministers, those Masters of the Assemblies, (whose Office it is to congregate the people, and to preside in the Congregations) which are given from one Shepherd, the Arch-Shepherd of his Sheep, Jesus Christ; who in the days of his solemn inauguration into his Kingdom, gave these gifts unto men, viz. some to be Apostles, some Evangelists, some Pastors, some Teachers, &c. Ephes. 4.11. What a mouth of blasphemy then opens that Schismatical Pamphleter, that makes this precious gift of Christ to his Spouse, this sacred and tremend function of the Ministry, to be as mere an Imposture, as very a mystery of iniquity, as arrant a juggle as the Papacy itself?

Vers. 12. And further, by these; my son, be admonished] By these divine directions and documents, contained in this short Book, wherein thou shalt find fullness of matter in fewness of words. Or by these, that is by the holy Scriptures, which (according to some interpreters) are called in the former verse, Lord's of Collections, because they are as Lord's paramount above all other words and writings of men, that ever were collected into volumes. Odi ego meos libros, saith Luther, I do even hate the Books set forth by myself, and could wish them utterly abolished, because I fear that by reading them, some are hindered from spending their time in reading the sacred Scriptures. Of these it is that the Psalmist saith, Moreover by them is thy servant warned (or clearly admonished, as the word signifies) and in doing thereof there is great reward, Psal. 19.11.

Of making many Books there is no end] Ambition and covetousness sets many Authors a work, in this scribbling age, Scribimus indocti doctique, &c. Presses are greatly oppressed; and every fool will be meddling, that he may be a fool in Print. Multi mei similes hoc morbo laborant, ut cum scribere nesciant, tamen a scribendo temperare non possunt, Many are sick of my very disease, saith Erasmus, that though they can do nothing worthy of the public, yet they must be publishing: hence the world so abounds with books, even to satiety and surfeit, many of them being no better than the scurf of scald and scabby heads.

And much study is a weariness to the flesh] Jerome renders it, Labor carnis, a work of the flesh. They will find it so one day to their sorrow, that are better read in Sir Philip, than in St. Peter, in Monsieur Balsa • s letters, than St. Paul's Epistles. The holy Bible is to be chiefly studied, and herein we are to labor even to lassitude; to read, till being overcome with sleep, we bow down as it were, to salute the leaves with a kiss, as Jerome exhorted some good women of his time. All other Books, in comparison of this, we are to account as waste Paper; and not to read them further than they some way conduce to the better understanding or practicing of the things herein contained, and commended unto our care.

Vers. 13. Let us hear the conclusion of the whole matter] scil. Touching the attainment of true happiness: Let us see (for a perclose of all) where and how it may be had. Shall I tell you in two words, saith the Preacher? I will so, and see that ye mark it: In the Original the word rendered conclusion here, hath the first letter bigger than the rest, to stir up the greater attention to that which follows: since in this short sentence is contained the sum of all Divinity.

Fear God and keep his commandments] Bear an awful respect to the Divine Majesty, a reverential fear; and from this principle obey God in every part and point of duty: Do this, and live forever. Do it in an Evangelical way, I mean: for we can do it now no otherwise. Wish well to exact obedience, as David doth, Psal. 119.4, 5. Oh that I could keep thy commandments accurately; and woe is me that I cannot! And then be doing as thou canst: for affection without endeavor, is like Rachel, beautiful, but barren. Be doing, I say, at everything, as well as at anything: for thou must not be funambulus vertutum (as Tertullian phraseth it) one that goeth in a narrow tract of obedience. No: thine obedience must be universal, extending to the compass of the whole Law, (which is but one copulative, as the Schools speak.) And then, beati sunt qui praecepta faciunt, etiam si non perficiunt, they are blessed that do what they can, though they cannot but under-do. And, in libro tuo scribuntur omnes qui quod possunt faciunt, & si quod debent, non possunt, They are surely written all in God's Book, that do what they can, though they cannot do as they ought. I cannot let slip a Note given by one that was once a famous Preacher in this Kingdom, and still lives in his printed Sermons. The Book of Ecclesiastes (saith he) begins with All is vanity, and ends with fear God and keep his commandments. Now if that sentence were knit to this, which Solomon keepeth to the end, as the haven of rest after the turmoils of vanity, it is like that which Christ said to Martha, Thou art troubled about many things, but one thing is necessary. That which troubleth us, Solomon calls vanity: that which is necessary, he calls the fear of God. From that to this, should be every man's pilgrimage in this world. We begin at vanity, and never know perfectly that we are vain, till we come to fear God, and keep his commandments.

For this is the whole duty of man] Heb. This is the whole man, q. d. He is not a complete man; he loseth all his other praises, that fears not God. It is the very nature and essence of man to be a reasonable creature: Now, what more reasonable than that God should be feared and served? What more irrational than irreligion? (See 2 Thes. 3.2.) and what is man without true grace, but praestantissimum brutum (as one saith) a very fair beast?

Vers. 14. For God shall bring every work into judgment] Full loath is sinful flesh to come to judgment: but (will they, nill they) come they must, God will bring them: Angels will hale them out of their hiding holes. Rocks and mountains will then prove a sorry shelter; since rocks shall rent, and mountains melt at the presence of the Judge. Let us therefore judge ourselves, if he shall not judge us, and take unto us words against our sins, if we will not have him to take unto him words against our souls, Hos. 14.2. And then, Ita vivamus, ut rationem nobis reddendam arbitremur, saith the Heathen Orator, Let us so live, as those that must shortly be called to an account. For who can tell but that he may suddenly hear as that Pope did, and was soon after found dead, Veni, miser, in judicium, Come, thou wretch, receive thy judgment. Let this be firmly believed, and thoroughly digested, and it will notably incite us to the fear and service of God. This some Heathens knew; Zaleucus Locrensis, in the Proem to his Laws hath these words, Hoc inculcatum sit, esse Deos, & venturum esse summum & fatalem illum diem: Remember to press often upon the people these two things; First, That there are God's, Next, to these God's an account of all must be given. The Areopagites at their Council were wont diligently to inquire what every of the Athenians did, and how he lived: that men knowing and remembering that once they must give an account of their lives (though but to earthly Judges) might embrace honesty.

With every secret thing] For at that day of Revelation, as it is called, We must all appear (or be made transparent, pellucid and clear like a diaphanous body, as the word there signifies) before the judgment-seat of Christ: all shall be laid naked and open, the Books of God's Omniscience, and man's Conscience also shall be then opened, and secret sins shall be as legible in thy fore-head, as if written with the brightest Stars, or the most glittering Sun-beams upon a wall of Crystal. Men's actions are all in print in Heaven, and God will at that day read them aloud in the ears of all the world.

Whether it be good or evil] Then it shall appear what it is, which before was not so clear: like as in April, both wholesome roots and poisonable discover themselves, which in winter were not seen. Then men shall give an account, 1 De bonis commissis, of good things committed unto them. 2. De bonis dimissis, of good things neglected by them. 3. De malis commissis, of evils committed by them. 4. Lastly, De malis permissis, of evils done by others, suffered by them, when they might have hindered it.

CHAP. I. Vers. 1. The Song of Songs.

N Ot a light Love-song (as some profane persons have fancied; and have therefore held it no part of the sacred Canon: ) But a most excellent Epithalamium, a very divine Ditty, an heavenly Allegory, a Mystical-marriage-song, called here, The Song of Songs, as God is called the God of God's, Deut. 10.7. as Christ is called the King of Kings, Rev. 19.16. as the Most Holy is called the