A familiar exposition or commentarie on Ecclesiastes VVherein the worlds vanity, and the true felicitie are plainely deciphered. By Thomas Granger, preacher of the Word at Butterwike in East-holland, Lincolne.

CHAPTER I. (Book 1)

Verse 1.

The words of the PREACHER, the Sonne of DAVID, King in Ierusalem.

* 1.1 IN this Treatise of Solomon, two things are to be considered. First, the Title or Inscription, layd downe in this Verse. Se∣condly, the Substance, Subiect or Matter thereof, from Verse 2. to the end of the Booke.

The Words of the Preacher. The Author is not simply na∣med, but described, I. By the person that hee taketh vpon him at this time, the Preacher, not the Politician▪ not hand∣ling matter of mans outward state, but of his spirituall state▪ teaching Mortification, or the abnegation of himselfe, and the carnall consideration and vsage of all things on the one side, and the subiection of himselfe, and all things with him

to God onely in feare, and obedience on the other side. This word Coheleth, translated the Preacher, is of the femi∣nine gender, signifying properly an Assembly or Congrega∣tion; figuratiuely, a Function or Office in the Church: And it is translated of the Greekes. ECCLESIASTES, a Prea∣cher, or one speaking in the Church: Or it may signifie (as here it doth) a person revnited or reconciled to the Church; and so••t is a note of a penitentiarie teaching others out of his owne experience of standing, falling, rising.

This reconciled Penitent, Church man, or Preacher, is notified by foure names in the Scripture, viz Solomon, that is, Peaceable, 1 Chron. 22. 9. Iedidiah, that is, Beloued of the Lord▪ 2 Sam. 12. 25 Lemuel, that is Him that appertayneth to God, Prou. 31. 1. Coheleth, in this place.

II. He is described by his relatiue, or parentage, Sonne of Dauid. An argument to moue attention, and more serious consideration of that which is spoken, and to procure be∣neuolence. * 1.2For Dauid his father feared God, and was belo∣ued of God and the people, whereof hee tooke his name.

III. By his dignity, or office, King. An argument to moue docility, and awfull regard, drawne from the dignity and authority of the person, and duty of the hearers. His office is explicated by the obiect thereof, vnderstood in the next word, viz. the people of God in Ierusalem.

IIII. By the place of his habitation, in Ierusalem. Ieru∣salem, the Sacrarie, Chappell, or Treasure-house of wise∣dome, the Fountaine of wisedome, the onely place of Gods worship and speciall presence: And therefore a King excel∣ling all other Kings of the earth, which are but meere world∣ly politicians, not sanctified, not guided by diuine wise∣dome, but ignorant of the glory of God, which is the end that Kings should onely ayme at.

Verse 2.

Vanitie of Vanities, saith the Preacher, Vanity of Va∣nities, all is vanitie.

* 1.3 THe maine purpose of Solomon in this booke, is, to shew wherein the blessed estate, and happie condition of man

in this vale of miserie consisteth. Which seeing that it is not to be found in the world▪ I meane, out of the Church, the wise-men of the world are of so different, yea contrary opinions among themselues, and all aberre from the truth, because being in darkenesse, they neither know God nor themselues, neither what is good, nor what is ill for man in this vaine life. Againe, they lay downe this for a ground or principle, that there is a Summum bonum, or felicitie, by the wisedom, and endeauour of man to be found in the things of the world: But this ground being false, all their buildings must needes fall downe to the ground. But Solomon here by the speciall instruction and direction of the spirit of God, layeth downe such a felicity as the world by their wisedome, could not comprehend. The briefe summe whereof is this; Feare God, and keepe his Commandements, or in a word, faith∣full * 1.4obedience is the chiefe good. This is the Theme, or question, as appeares by the conclusion of all, Chapter 12. 13. Now the argument of confirmation is thus framed: * 1.5

• Prop.Either is the feare of God and obedience to his lawes the chiefe good, or else it is to be found in, & by the things of this world, which wee call the goods of the body, the goods of the minde, the goods of fortune, or outward goods.
• Assum.But it is not to be found in and by these things.
• Concl.Therefore is the feare of God, and obedience to his lawes, the chiefe good.

The Proposition is euident, the Assumption is to be proued. * 1.6

• Prop. If all be vanity most vaine, then there is no felicitie, or chiefe good to be found in the things of the world.
• Assum. But all things are vanity most vaine:
• Concl. Therefore, &c.

And so he proceedeth forward in the handling of this ar∣gument to the end of the booke, which hee concludeth, Chap. 12. 8. So that this verse is a Prossyllogisme, or reason added to the principall; in the handling whereof the whole body of this booke consisteth. * 1.7Vanitie of vanities. An he∣brew phrase of speech. They expresse the comparatiue often by a preposition, and the superlatiue by doubling of the

same word, which noteth excellency or perfection. As if hee should say, all things are most vaine, or vanity it selfe. It is first amplified by a repetition, wherein the adiunct is put for the subiect, to signifie the certainty of this fundamentall truth, which is * 1.8figured as an ingemination, or redoubling of the same sound, more vehemently to moue the affecti∣ons. Secondly confirmed by testimony, the dignity where∣of dependeth on the office of the speaker. The Preacher faith it, therefore beleeue it. Aged men are to be heard with re∣uerence, Iob 32. 6. 7. I am young, and yee are very old, where∣fore I was afraid, and durst not shew you mine opinion. I said, dayes should speake, and the multitude of yeares should shew wisedome. Conuerts are to be greatly regarded, Acts 22. 19. 20. So Paul argueth. Surely they will receiue my testimony, for they know that I imprisoned, and beat in euery Synagogue them that beleeued on thee: And Preachers especially, Mal. 2. 7. The Priests lippes should preserue knowledge, and they should seeke the Law at his mouth. So Osee. 4. 4. Therefore is Solomon to be beleeued, being wise, aged, experienced. By vaine, is meant imperfect, vncertaine, transitory, voyd of contentation, full of griefe, fruitlesse, to no end, nothing. Briefely, both man and all things with man are naught, and come to naught, 1 Cor. 2. 6. We speake wisedome among them that are perfect, yet not the wisedome of this world, nor the Princes of this world, that come to naught. What hath man than to glory in but in the Crosse of Christ, whereby he is dead to the world, and the world to him? as Paul saith. Man therefore, and whatsoe∣uer is within him, without him, about him, proceedeth from him, is most vaine, euen nothing, Phil 3. 8. till hee be a new creature, and all things renued with him, 2 Cor. 5. 17. Henceforth we know no man after the flesh, yea though we haue knowne Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, be is a new creature: old things are passed away, behold, all things are become new.

Verse 3.

What profit hath a man of all his labour which hee ta∣keth vnder the Sunne?

* 1.9 THe Epilogisme confirming the Prossyllogisme. All things are most vaine, because man can reape no profit, no con∣tentation of minde, no quietnesse of heart of all the endea∣uours, cares, labours of body and minde, wherewith in vaine he wearieth himselfe all the dayes of his life. The argument is figured by a communication or question, to intimate the cer∣taine and infallible truth thereof: For both the ignorant and the wise, euen euery man that commeth into the World, is wholly carried with an opinion of an earthly felicity; to the obtaining whereof, there is, as he iudgeth, an aptitude in man, and a possibility in the things of the World. The most learned and wisest placed it, some in diuine contemplation without the word of God, some in morall vertue onely, some in vertue and worldly prosperity together, some in riches, some in honour, some in one thing, some in another. And euery man feeling manifold miseries, troubles, and wants, wherewith he is compassed and filled, doth imagine to him∣selfe a possibility of deliuery and freedome on the one side, and an happy enioying of the contrary good on the other side. Ah that I were freed once from this, or that; if I had but this, or that; I could doe this, or that; I would euen desire no more; I should thinke my selfe happy, &c. doth euery man imagine. Hereupon hee beginneth to buckle himselfe to his worke, to gather his wits together, to bestirre his stumps, and either rusheth violently forward, as the Horse rusheth into the battaile; or else he proceedeth warily, wisely, fundamentally, as they that spend all in searching out the Philosophers stone, but neuer finde it. Of those Zophar, one of Iobs kinsmen saith; Iob 11. 12. Ʋaine man would be wise, though man be borne like a wild Asses Colt. The reasons of this vaine proiect, are

First, because man cannot looke beyond the world; he is confined within the limits of the Spheres, hee is in bondage vnder the curse; his phronema, mens, or purest wisedome, is

nothing else but lust, or brutality. 1 Ioh. 2. 16. All that is in this world, as the lust of the flesh▪ the lust of the eyes, and the pride of life▪ is not of the Father, but of the world▪ But man knoweth not this his misery, and how than shall hee know the right way to be rid out of it? So than euery natural man is a foole. Rom. 1. 22. A beast; Ier. 10. 14. A wild Asses colt; Iob 11. 12.

Secondly, being but a foole, a beast, a wild Asse, hee loo∣keth on the glory, the riches, and the beauty of the world, and iudgeth according to the outward appearance thereof, neither considering the vanity that is in himselfe, nor that which is in the creatures: For Sathan taketh away his heart, and bewitcheth him with the pleasant shewes of that which is not. So he set the World before the eyes of Christ, in a glorious shew or vision, to rauish him with the loue thereof: So he set before the eyes of our first Parents a better & hap∣pier state, than that wherein God had placed them. Thus he doth with euery man; 2 Cor. 4. 4. He is the God of this world, blinding the eyes of men with the shew of a worldly glory and felicity, that the true glory and felicity of the Gospell might not appeare to them, but rather seeme ignominious, base, and contemptible: That he ex••olleth, and preferreth, this he debaseth, and suppresseth by all meanes, as we see how he worketh in and by his instruments, worldly minded men. The like to this we see in the flickering painted Harlot, who by her subtle shewes, lookes, gestures, glaunces, rauisheth the young man hee knoweth not with what vehement fancies. Amor tollit de cardine mentem. He looketh at her, he longeth after her, he dreameth on her, shee is as an Angell in his fan∣cie; the full possession of her is his felicity: But when hee findeth by experience that this felicity is nothing but the stocks, poxe, and gallowes, shee is now a loathsome carrion, and as a scab'd vlcerous iade, and a limme of the Diuell to company with.

Whence commeth this delusion? First, it ariseth out of mans owne vaine heart, and is cherished by Satans fotures. The sicke and weakly, thinketh the strong and healthfull happy. The deformed, admireth the beautifull. The poore

blesseth the rich. The ignorant and base, admire the honou∣rable, and men of authority and power. The pleasant seate, sumptuous buildings, gorgeous apparrell, delicious fare, proud attendance, variable delights and pleasures of the rich, rauish the minde of him that lacketh these. He lookes on these, and pineth, iudging according to the outward ap∣pearance. Sed latet anguis in herba. Hee considereth not the vanity, and sorrow of this splendide misery, this beautifull Harlot. It is like a beautifull picture drawne with white and red colours in sackcloth, which afarre off is very louely, but neere by it is like the filthy matter of a sore or wound, puru∣lent rottennesse, or the backe of a galled Horse. No man euer yet found any constant contentation in any state: yet may his outward appearance deceiue others, and anothers him.

Secondly, therefore this delusion ariseth from the vaine∣glorie and pompe of the world, deceiuing, and being decei∣ued. It is the common corruption of man to pride, to boast, to set forth himselfe, to blesse himselfe, as Iob saith; to co∣lour and couer his vanitie from others, to draw them into admiration of him, and to be admired of others is his ioy and delight: For their false testimony of his happinesse mi∣tigateth, rather blindeth the sight of his vanitie, or miseries from himselfe, (for of those doth euery carnall man desire to be insensible, that he may more freely reioyce, and solace himselfe in the flesh.) Who is the happy man? saith Craesus to Solon. Euery one flattered him, and if this Philosopher had done the like, he would euen haue runne madde, and rusht, as Alexander did, out of mankinde into the ranke of the gods. To what purpose did Ezechiah shew all the trea∣sures of his Kingdome to the Embassadours of the King of Babel? Esay 39. 2. And what one man almost in the world hauing friends come to his house, doth not the like? See an example hereof in Haman, Hest. 5. 10. 11, 12. Wee would all seeme to haue this imagined worldly happinesse, faine would we blesse our selues, and be admired of others: But we are but proud bankerupts, gentlemen to day, festiuall and gor∣geous, and to morrow beggars, and cast into prison. All is

but the crackling of thornes vnder a pot, a great flame, a loud noyse, light ashes, follie, vanitie, nothing. To conclude, euery naturall man imagineth that profit, yea, jithron, durable profit, is to be found and wrought out by wit and labour in the world. There is a felicity to be had, and all mens study is to find out the right way to attaine it: He thinketh his game to be good, if hee can but rightly play his cards. If but one poore tradesman hath gotten goods together, and through the increase of a small stocke, hath at length made a great purchase, and left it to his heire, who still increaseth it, and putteth his sonne to the Innes of Court, &c. whereby he be∣commeth a gentleman, and so forward, than are all beggars in hope. This one example serueth to cut off all despaire, and impossibility; yea, prouoketh a thought of the like proiect, that lyeth dead in the bottome of the braine. But if the world beginne to runne a little on the beggars side, his hope is pre∣sently kindled, thought ariseth after thought, and calleth vp this dead proiect, his bloud riseth, his pulses begin to beate, as he that hath found a purse full of gold, he stirres about, his heart panteth, his minde is in the top of the world, why may he not be a Tamerlane? But of Gods Kingdome and glorie there is no thought at all in him. Doth any man doubt of this that I say? Why doe men so study, and breake their braines night and day for preferment? Why do they so wea∣ry themselues with heaping vp riches? Why doe they so climbe to honors? And why doe they euen sell their soules and bodies to the Diuell, to obtaine worldly prerogatiues, if there were no profit, no contentation, no felicity in them? Surely they doe not thinke that they are filling a bottome∣lesse tub, but fore-cast great profit, pleasure, and contentment of minde to arise of their labours hereafter; which thing the rich man, Luke 12. vainely boasted of. Psal. 49. 11. Their inward thought is, (the vaine imagination of euery carnall heart) that their houses shall continue for euer, and their dwelling places to all generations; they call their lands after their own names. Euery man knowes that he shall die, yet hee laboureth and striueth, and putteth off from day to day, as though hee should liue for euer. The Diuell so bewitcheth him, yea, stea∣leth

away his heart, that hee knoweth, and neuer thinketh what he knoweth; he beleeueth, and doubteth: Therefore saith Dauid, Lord teach me to number my dayes, that I may ap∣plie my heart to wisedome. The manifold glaunces, ejaculati∣ons, and fancies that lust suggesteth, and Sathan ingesteth in∣to the minde of man, are strange and wonderfull: But it is more strange, that contrary to the truth, which he heareth, seeth, knoweth, they should carry him away, at least make him a mindlesse, dreaming, vnprofitable wanderer, like a fea∣ther in the winde, without all resolution. The case is com∣mon: A foole hath alwayes a knaue attending on him; hee heareth his friend truely counselling, and carefully admoni∣shing, he knoweth him to be without deceit; yet the knaue whom he suspecteth and feareth, carrieth him away. A foole is bound to his lust, the diuell and the knaue worke vpon the lust, which hee calleth humouring, and so catch the foole.

Verse 4.

One generation passeth away, and another genera∣tion commeth: but the earth abideth for euer.

THe vnprofitablenesse of all the studies, endeauours and labours of man, whereby he enquireth and searcheth, deuiseth and plotteth continually to finde out a felicity or happy rest, is argued by the instable, transitorie, variable, vncertaine condition, and circular course, both of mankinde and of the world, with all the creatures, their effects and euents. The World with all his creatures is Gods engine, for his owne vse, created in perfection of beauty, wherein God shewed forth his incomprehensible wisedome & good∣nesse to the view of Angels and men: But through the dis∣obedience of man, for whose seruice, vnder God, all things were made, the curse was layd vpon him, as a iust iudge∣ment, and vpon all creatures with him. For in that it is said, Thou shalt surely dye, Gen. 2. 17. There is the curse or corrup∣tion of the Soule: And where it is said, Cursed be the earth for thy sake, Genes. 3. 17. Here is the corruption of the whole

engine, with all the creatures. Now this curse or corruption▪ is want of created vigour and strength, ataxie, and anomie, disorder, iniquitie, confusion, and in one word, Vanitie: So that all this vniuerse is a masse of vanitie, mortalitie. And who can bring a cleane thing out of filthinesse? saith Iob. Who can worke felicitie out of miserie? blessednesse out of cursednesse? profit out of losse? constancie out of instabili∣tie? strength out of weakenesse? ioy out of sorrowe? soundnesse out of corruption and rottennesse? life out of death? This thing all men striue to doe, because they nei∣ther know the vanitie that is in themselues, nor that which is in the creatures. But they doe nothing else but heape va∣nitie vpon vanitie, as hee that struggleth in the mire, and medleth with pitch.

One generation passeth away, &c. The words are a Prosepi∣logisme, or reason confirming the former, dr••wne from the fleeting and corruptible state of man, and all worldly things, according to Solomons common obseruation of all things in the world. The reason may be framed thus:

• Propos. If both man and all things with man be inconstant, transitorie, vncertaine, mutable, corruptible, then are all mens stu∣dies and labours vnprofitable and fruitlesse, yeelding no sound con∣tentation, or quiet.
• Assump. But both man, and all things with man are of this condition.
• Conclus. Therefore there remaynes nothing, no contentation, no sound or durable good wherein to rest, to man of all his labours.

The Proposition is manifest. The Assumption is confirmed by an Induction grounded on obseruation, which is a reason by many particulars proouing and concluding an vniuersall, against which there cannot any one particular be obiected. This induction is of all superiour and inferiour parts of the world, to wit, of Man, the centre of the world, Verse 4. and of the circumference, to wit, of the Sunne, Moone, Starres, Heauens, verse 5. of the windes, verse 6. of riuers, verse 7. Nec in caeteris contrarium est videre, and of all things, verse 8. both simples and compounds, vniuersall causes, and their effects.

One generation passeth, &c. The first particular. Not onely particular men doe vanish away through some extra∣ordinary diseases, or outward casualties, and their states also, but euen whole generations successiuely, yea the most healthfull, strong, and sound are dissolued againe into their dust, and so is the most firmely setled state dispersed and brought to nothing by an vnchangeable decree. All things were created of the earth, and to the earth they re∣turne againe.

But the earth abideth for euer. The vanitie of mankinde is il∣lustrated by a comparison of the vnlike. Man vanisheth away suddenly as, a flower in the spring, but the earth, more vile than man, lasteth euer. The earth is as it were a Stage, where∣on euery man in his generation acteth his part, and after∣ward departeth with all his pompe and crackle neuer to be seene againe, nor remembred any more. Abideth euer, that is to say, in comparison of the perishing generations of all things, which rise and fall, ebbe and flow continually. Other∣wise it selfe also shall melt with feruent heat, and be purged with fire. By euer, is meant till the end of all things: Earth is put for all the elements by the figure Synecdoche, and for the heauens also. The whole engine shall be changed, Psal. 102. 25. 26. 2 Pet. 3. 10. Therefore man hath no profit of all his labour, the fruit of all his contentious endeauours is a meere nothing. For by reason of this inconstancie, and flux∣ibility of himselfe, and all things, he doth but lay his foun∣dation on the floods. He vanisheth away in his studies, and perisheth in his labours, as a Snayle. His life is but a continu∣all dying or passage to death, and his workes are like him∣selfe. When we looke vpon the earth, let vs remember our birth and buriall. Our bodies, names and workes shall be all alike, euen as the dust blowne into the sea with the winde, and as the smoake vanished in the ayre. Finally, we are more vile than the earth, for it is permanent, but we are most fraile, and neuer abide in one stay, but hasten like a Post-man to our end.

Verse 5.

The Sunne also ariseth, and the Sunne goeth downe, and hasteth to the place where he arose.

THe second particular. As the generations of man▪ for whom all other things were made, are not durable, ney∣ther are the things of man, his counsels, and acts durable, but new generations differing from the former succeede: so likewise the Heauens, the Sunne and other Starres are rest∣lesse in their motions, and changeable in their courses; so that when we looke vpon the Sunne, or but open our eyes to behold the light, we may cleerely see the Sunne acting be∣fore our eyes, as it were on the stage of the firmament, the vn∣stedfast condition and perishing state of man, hauing his circular motion, after the similitude of the heauens, yea, and also caused by the heauens, which are second causes or vni∣uersall instruments of God for the foture of all things, both elements and elementarie bodies, and in that respect may well be called the basis or firmament of the world. But con∣trarily by accident, that is, by reason of corruptibilitie, weak∣nesse, want of vigour in the creature, and in man aboue the rest, which is the effect of the curse denounced, Gen. 3. they are the consumers, and destroyers of all things. For as the Sunne is the generall instrument, or most remote cause of generation and preseruation, (Sol et homo generat hominem, saith Aristotle,) so by accident it corrupteth, and destroyeth all things, and that both by his diurnall and annuall reuolu∣tion, to wit, from East to West, from South to North, cau∣sing Day and Night, Summer and Winter, with other sea∣sons of the day and yeare.

To conclude: The life of man as concerning his bodily state, is a continuall passage from the wombe whence it is∣sueth, to the graue into which it falleth, as the Sunne see∣meth to rise out of the earth, and to descend into the earth; and man in his issue or progenie may be said to returne cir∣cularly againe, with the Sunne, out of the earth, out of the wombe into the horizon, into the world. Againe, concer∣ning his outward state, he hath his ascending, & descending,

birth, and buriall with the Sunne. For there is no constancie of any state, or kindred, though one continue longer than another, as the Oake out-liueth the Ashe, and the Ashe the Willow, yet all dye, and vanish in their time: For the Lord raiseth vp the poore out of the dust, and the needy out of the dunghill, that hee may set him with Princes, Psal. 113. Againe. Psal. 107. 40. He poureth contempt vpon Princes, and causeth them to wander in the wildernesse, where there is no way, 1 Sam. 2. 7. He maketh poore, and maketh rich, hee bringeth lowe, and lifteth vp. So that with the Sunne there is a double motion of mankinde; one of life, which is diurnall, and ano∣ther of state, which is annuall, I meane, the house, or king∣dome of longest continuance. Lastly, in this certaine and stedfast motion there is nothing but vncertaintie, and vn∣stedfastnesse, therefore no felicitie but vanitie.

Verse 6.

The winde goeth toward the South, and turneth about vnto the North; it whirleth about continually, and the winde re∣turneth againe according to his circuits.

THe third particular. As the Sunne is wheeled about with restlesse motion, so are the windes also whirled a∣bout according to their manifold circuits. The former wee see, this we heare, and feele, which teach vs to see, heare, and feele our vanity, vnlesse we be sencelesse. The wind is a nee∣rer instructer, beating on our faces, and sounding in our eares, yea, piercing into our eares and heads, to awake our dull spirits, to cause vs remember what we are, what our workes are, and what our end, and their end is. So that vn∣lesse we be in a dead sleepe, drunke with sencelesse carnality, we cannot but remember the brittlenesse of our bodies, the incertainty of our liues, the instability of our states, and all things with vs running in their circuits; as the windy exha∣lations ascending out of the earth to the region of the cloudes, are from thence flung backe by contrary and discor∣dant qualities, and so run circularly in the aire from South to North, or from what places soeuer they arise, towards the same places againe. Vaine therefore are earthly wise men,

that thinke their houses shall continue for euer, and call their lands by their owne names, as Dauid saith. But why doe they so labour in the winde? Because a brutish man knoweth not, neither doth a foole vnderstand that God hath subdued all things to mutability, and vanity, that in him onely wee might seeke for durable riches, and the true and euerlasting felicity.

Verse 7.

All the Riuers runne into the Sea, yet the Sea is not full: vnto the place from whence the Riuers come, thither they returne againe.

THe fourth particular. Not onely the winds arise, make a noyse for a little season, and then die, after which others arise againe in like sort; but the waters also are circularly car∣ried, by perpetuall ingresse and regresse, into the seate, and from the seate of waters, the Sea. As the Sea is the receptacle of fresh waters, so doe her salt waters re▪passe through the veines, and conduit pipes of the earth, strained and qualified by diuers Mines, and tempers of mould of magneticall na∣ture, which appeareth in this, that the Sea is not filled. For the earth thirsteth for moisture, and attracteth from the Sea, as the hand, fingers, toes, and all members doe blood from the liuer, by many net-like veines ramified all ouer, which breake through the breasts of porose and rocky hilles, through clefts of quarries, and so runne downe into the Sea, from whence they came: Whereof arose that speech, He that kno∣weth not the way to the Sea, let him seeke for a Riuer to be his guide. As it is no maruell that the bloud should ascend out of the liuer to the higher parts of the body; no more wonder is it, that the waters should spring out of the high mountaines, as milke doth out of womens breasts, seeing that the earth, nay, whole nature is magneticall, or alchymi∣sticall. Wee maruell not that bloud and milke should be sweete, though we eate salt meats, and as little cause haue we to maruell at the other. The Fishes of the Sea are fresh, not salt; for the Sea is their element, as the earth is to her crea∣tures: And when a creature beginneth to resemble his ele∣ment,

it is a token of dissolution, as when blew▪ greene, yel∣low colours, &c. beginne to appeare in the flesh, which we call earthly, and dead colours. So springs and torrents are the fruits of the Sea, or rather the Sea is the aliment of the earths body, which conuerteth her salt waters into milke, for the nourishing of all that spring out of her wombe. Or, whe∣ther it be, as Aristotle thinketh, that the waters are conuer∣ted into liquid, or rorid ayre, which is suckt in of the earth, by her magneticall thirst, and congealed into many dispersed small droppes, as moisture attracted through the porose and supple bladder becommeth a torrent of vrine: which va∣pours gathering together in the veines of the earth, for that purpose ordained of God, breake forth of the hilles. But ac∣cording to the former doctrine, these drops are rather eua∣porated and sweat out from those veines, to sustaine and moisten the rootes of vegetables in the vpper parts of the earth. As for the attraction of liquid ayre, dewes, and raines, the earth hath her Systolen, & Diastolen, her dilatation and constriction, which wee call the breath in liuing crea∣tures, shee continually draweth in, and sendeth out. Liuing creatures also are not onely fedde by the roote of the sto∣mach, but by the ayre drawne in, and sent forth by the breath, which is temperature of the hearts heate, nutritiue of the ani∣mall and vitall spirits. and purgatiue of vnnaturall vapours. As the humours haue their purgatiue passages, so haue the spirits. The eare is a purgatiue vessell, as well as the instru∣ment of hearing; and so of the other senses. To conclude, which way soeuer this passage of Riuers is, they returne from whence they came; and such a circular motion is there of man, and all humane things: Therefore in this world there is no firme ground for man to build vpon; But the securest man, and the surest state shall be dissolued, dispersed, and brought to naught: Wherefore let euery wise man build vp∣on the Rocke Iesus Christ, and his worke shall remaine for euer.

Verse 8.

All things are full of labour, man cannot vtter it: the eye is not satisfied with seeing, nor the eare with hearing.

A Generall conclusion of all the particulars. As the ge∣nerations of men, the heauens, the windes, the waters, are restlesse; so are all things in their kindes inconstant, tran∣sitory, fleeting. They trauaile in paine with man, they groane vnder the burden of corruption with him; and their disor∣der, enmity, infirmity, misery, corruption, vanity, sheweth forth to man that he is euen such like; yea, his condition is worse then theirs: For whatsoeuer is within man, is without him; and whatsoeuer is without him, is within him. So that wheresoeuer he turneth his eyes, he may behold his vanity. The plasme, or vessell of mans soule, is his brutall nature, which we call the body, which is the centre of the world, or vnion of the whole, or an vniuersall nature, wherein all par∣ticulars are vnited. For doe we not see how euery creature is the Chaos to his seede, as the matter whence it first ariseth and issueth, and the seede againe is the Chaos of the creature that ariseth, and issueth thereout, whose members, as Dauid saith, are fashioned day by day, when as yet there was none of them? Psal. 139. 16. Therefore of man there is a twofold Ana∣tomy, one of his body into members, another of his bodily nature into cosmicall parts or natures, whereof he is termed the little world. As man hath a similitude, and proportion of members with all liuing creatures, so hath he also of their natures, and is an vnion or mixture of their natures. So that man is the text, and euery word in this text hath his Glosse, or Common-Place, to wit, some creature to explicate & ma∣nifest it. He that would know the worke of the Spirit in the simples, the heauens and elements, might know it in the compounds, and how one compound is of like, or vnlike conditure▪ affected, and disaffected to another, kinde vnto kinde, and kindes among themselues. All things in their crea∣tion were placed in subordinate order, both in themselues, and in respect of others; but by the curse was that dissolued, and contrary ataxie, or disorder, and confusion brought vp∣on

them. To proceede, the creatures of one element haue the proportion, and similitude of the creatures of another element, and is the same as neere as the matter, and condition of the element will affoord. And euery element hath his de∣grees of creatures, whereof one commeth neerer to mans na∣ture, than another; and one is more particular and vniuer∣sall than another: but all are full of enmity, impotency, mi∣sery, vanity. Therefore in the creatures a man may behold his condition, his qualities, his shame, his brutishnesse, his misery, his vanity. For being the most compound, and vni∣uersall nature, he is subiect to most corruptions, infirmities, diseases, paines, aches, yea, to all the vanities, and miseries of all the creatures, but yet according to the manner of his vni∣on or mixture, whereby he is indiuiduated, and differenced from all. Hence it is that naturall men in the Scriptures are compared to beasts. For this brutality is mans nakednesse; Gen. 3. 7. shewing forth it selfe most in those parts. When a man keepeth himselfe in his spirit, his nakednesse is couered; when he breaketh forth into passions, yeelding to his brutall plasme, id est, vessell or body, his shame is discouered: but when his spirit seeketh to satisfie it in the lusts thereof, as E∣picures doe, he is a very beast, and worse than a beast. For a beast is but his plasme, his vessell is himselfe, but man hath a spirit to gouerne his vessell, to couer his shame, of which he is termed a man. But mans naturall spirit is false, a dissem∣bler, an ignorant, impotent, vaine. It couereth shame indeed, but with a net, nay, with a menstrous cloth. For as he can∣not abide to be likened to a beast, so he striueth to make himselfe glorious, and by dignifying his person, and beauti∣fying his body, and by disguising and masking his bestiality, to beget and maintaine in the minds of men a reuerend and diuine estimation of him. This is indeede necessary for all men to doe, as the light of nature teacheth, and for Princes and Gouernours especially; yet cannot the Blackmoore change his skinne, nor the Leopard his spots. Yea, in seeking to couer shame, he most of all layeth it open, (not knowing so much) as our apparell now adayes, and the putting on thereof doth testifie; and in seeking to auoide brutality, and to

be as a God in the eyes and mindes of men, hee most of a l runneth into brutalitie, and becommeth a Leuiathan, Behe∣moth, the most beastlie of all men. It is the spirit of God that renueth, not couering, but taking away shame, not disgui∣sing, masking, and colouring, but transforming. Christ was not naked, nor ashamed: In him are we built vp new againe, our leprosie cleansed, and the workes of the Deuill are dis∣solued; He that is in him, neede not be ashamed of any thing, though the world count it shame to be in him, Rom. 1. 16. Shamelesse carnals know not their shame, namely, that their glorie and boasting is bruitishnesse, and deuillishnesse.

All things are full of labour. By things, hee meaneth, 1. All Creatures. 2. All Actions and humaine affaires, where∣by hee striueth for this imaginary happinesse, like a foole, a madde man, a wilde Asses colt. By Labour, he meaneth the sphericall motion, the instability of things rising, decaying fading, fainting, falling, fraile, and impotent; vncertaine, and corruptible, inordinate, and full of enuy, one against another, and all against man; and those that are in some sort obedi∣ent and seruiceable to man, are full of crossenes, auknes, and vncertainty, and so are men among themselues, in all their courses and actions. As there is no bond of loue, so there can be no coordination or co-working of things together for mans good, nor of men among themselues for their owne good. All is rents, ragges, and distractions: Euery thing is for it selfe, and euery man is for himselfe, as a ragge or peece rent out of a garment, or limbe cut off, imagining a felicitie to himselfe, but by this meanes running into Gods curse, and mans hatred. Euery man striueth to make a con∣currence, or to bring in a confluence of all things, qu•• potest, to the extent of his power, yea, to turne the world about to his priuate intended proiect of happie contentation, with remouing all obstacles out of his way: But it is too heauy a masse for the wilde Asse, too difficult a matter for the o∣uer-reaching foole, that by violence, and subtiltie striueth to rush or steale into Paradise againe. But against euery hill there is a dale, God hath set aduersitie ouer-against prosperi∣tie, euery thing is crosse, and peruerse, and runneth out into

extremities, quite out of created harmonie, and concord. There can no happie contentation be at all obtained indeed, but by their reconciliation, soliditie and constancie. But that can neuer be in state of corruption, all things are so vncon∣stant, crosse, and fraile, yea, so rotten, like an old house, or corrupt body, that one part being repaired, another falleth downe, and one soare being cured, two breake out in ano∣ther place. Hee therefore that laboureth to make this apt concurrence of things to obtaine his imagined happinesse, doth but goe about to gather together wilde beasts of all sorts, that runne out on euery side, and being with infinite labour gotten together, will deuoure one another, or else all set vpon him; and to bring many men together to effect a worke, that are at variance among themselues, and all op∣posite to him.

Concerning humaine affaires, they are full of alterations and changes. Common-wealths, priuate states, publike busi∣nesses, domesticall workes, and actions, are full of inconstan∣cie, vncertaintie, crossenesse, trouble and griefe. Such crosse∣nesse is there in euery thing, so manifold euents contrarie to mans intendments, that the best gamester hath commonly the worst lucke: And euen those things, whereof mans wisedome and prouidence seeme to haue most power and command, doe fluctuate vpon vncertaine issues, in so much that he is altogether vncertaine, whether his intents shall succeede at all, and how, and whether they shall turne to his benefit, or hinderance, to the raising vp of himselfe, or ouerthrow of himselfe, and that which to day hee hath re∣solutely determined, is to morrow through vnknowne oc∣curences changed and quite disanulled. To conclude: Of all these vanities, there is a constant reuolution.

Man cannot vtter it. An illustration by a comparison of the Lesse. The reuolution, instabilitie, vncertaintie, and va∣nitie of man in himselfe, in his estate, in all his wayes, and imaginations, and also of the creatures with him, is more than man by word or writing is able to expresse. How vn∣certaine, and vnknowne are the ordinances of Heauen? And who hath set the dominion thereof in the earth? Iob

38. 33. Who can foretell the seasons of the yeare by the va∣riable configurations of the starres? Yet hath God set them for times, and seasons. And one vnseasonable Summer, or Winter, Seed time or haruest, turneth all mens states vp∣side downe, inriching one, and impouerishing another. Now the seede rotteth with too much moisture; than both grasse and graine is scorched with heat, and how slipperie is monie, and cattle vncertaine? Man and his estate therefore standing vpon such foundations is altogether instable, and vncertaine. And how sure a foundation is that of the windes and the waters? Yet the Marriner must apply and com∣mit himselfe to them, he must obey them. Whether he shall returne home againe he knoweth not, nor when, nor which way, whether poore or rich. And whether the Sea, or Land be the safer habitation hee cannot determine. As the water swalloweth vp, so the fire deuoureth, danger is euery where. The continent is inconstant, as the waters. For the earth is full of darkenesse, and cruell habitations. All the foundations of the earth are out of course. High-wayes, bye-wayes, and hedges are full of robbers, wilde beasts, and serpents. A man is safe no where: One lyeth in waite for his tongue, another for his purse, another for his body. Againe, things profitable, and good in their kinde sometimes afford no profit to the owner, and sometimes hurt. Contrarily, things of least ac∣count, and that are as it were made for euill, doe a man the most good. What is good, what ill for a man, by all his wisedome he cannot certainly know, no not for a moment, and blinde hope is doubtfull and fearefull. Whence then is ioy and full contentation? How long could it last if a man had it? The heathen shewed forth this instabilitie and vn∣certaintie of mans estate, in their card-play, and dice-play. For these playes are nothing but a sportfull imitation of Gods prouidence, vnder the names of chaunce and fortune, with a wise disposing of those chances for the most good, and least losse, that fortune dealeth. The best play, so the best course, hath oft times the worst euent, and contrarily. So chancefull, changeable, and vncertaine are all worldly things.

The eye is not satisfied with seeing, nor the eare filled with hea∣ring. The former comparise figured by a gradation. Man can neither vtter by voyce, nor by his owne obseruation per∣ceiue, nor by relation of others attaine to the depth of Gods wisedome in his workes, nor yet of the corruption that is in them. Although the wisest, and most exercised in the con∣templation of the creatures, and humane affaires striue ne∣uer so much to satisfie his curiositie in searching out the vn∣knowne paths of God in all things, yet can he neuer finde it out, nor comprehend in minde the firme foundation of God in such infinite contingencies, casualties, inconstancies, appearances, disparences, courses, and recourses of all things: Yea, the counsels of God are so deepe, and his waies past finding out, that man imagineth that there is no know∣ledge, nor gouernement at all, or that he swayeth great mat∣ters onely, which maketh him so trust to his owne wise∣dome and prouidence, and thereby to worke out this hap∣pinesse conceiued in his vaine minde. Moreouer, the fraile∣ty of all creatures in themselues, and mischieuous dispositi∣ons one against another, and all against man, are infinite. Euery thing is but a Lyon in the grate, their obedience is out∣ward compulsion, not inward affection, as in their creation. But the frailty of mans body, instabilitie of his estate, the malice of his heart, the wickednesse of his actions against God and man, are wonderfull, his inuentions are innume∣rable. The wicked subtilties of a woman in insnaring the foolish, and the madnesse of fooles is endlesse, Salomon saith that hee could not comprehend it, Chapter 7. God one∣ly is able to deliuer a man. The miseries, troubles, dis∣quietnesse, vexations of man, in the best common-wealth, are manifold and great. Euery one is suspitious, and afraid of other, the hearts of men are so deceitfull, their simulations, and dissimulations so many, & their dispositions so variable. All things are carried by extremity, neither doth reason rule, nor good affection moue. And this is a common deceit in euery one, in euery matter to make an alledgement, & shew of reason, and good will, when it is nothing but the awe of the Magistrate, or some other compulsion, or that one may make

vse of another for the time. In which case euery one loueth himselfe, but neuer one another. Mischiefe, enuy, and de∣struction is in the heart of euery one naturally. And a po∣liticke regiment is a grate for wilde beasts, euery one hauing an habitation by himselfe, and Lawes are iron chaynes for madde men: If the chaynes were broken, and the grate bro∣ken vp, we should be as wilde beasts in a forrest. How ma∣ny headie beasts are there, craftie Foxes, subtle Serpents, that by monie, fauour, and all deuices seeke to wrest, and cracke these chaynes? How many violent and moody beasts, rush∣ing against the sides of the grate, making the house to shake in the parts, and sometimes in the whole, euer waiting, watching, wishing, trying now and then to breake all open? This is the qualitie of euery wilde thing in hold. Surely if a man looke into the spirits of men, in their dealings and dis∣semblings, hee shall not onely see a forrest of beasts and serpents, but an hell of wickednesse and miseries. All is selfe∣loue and hatred: hence commeth such feare and snatching; For otherwise men would not so much care in whose pos∣session the goods of the world were, seeing the reasonable, wise, liberall, louing, and right dispensation thereof accor∣ding to the law of nature, and of Christ. Thus it was for a little while, Acts 4. 34. 35. but that festiuall day lasted not long, nay rather it lasteth still among the faithfull, to the worlds end. But that is another argument. Here wee speake of the condition of the darke and euill world, and the imaginarie deceitfull good thereof without Christ.

To conclude: Hee that looketh on the frailty of man, and all the creatures with him, the interchangeable course of all things and states, and considereth the depth of causes, and reason of things, shall be forced to seeke for felicitie, du∣rable rest, or happy contentment, somewhere else than in the confused, disordered, transitory World: For all is vanitie, nothing, to none end, like the actions of a foole, and talke of a man in his dreame. This secret God reuealeth to his se∣cret ones: As for the men of the world, they will be wise, great, glorious, and doe great matters; they heare, they see, they listen, they study, and striue, imagining that by a fur∣ther

and deeper reach they shall finde good: For they are wilde asses colts. As the Spartanes indigitating or deifying Alexander, at his command, contrary to their owne liking, wrote; Because Alexander will be a god, let him be a god: So I write; Because these will be wise, will be great, will be glo∣rious, will be what they will be; then let them be so. But Alexander dyed like a man, in the flower of his age: euen so there is more hope of a foole, than of one of these wise (mad) ones. To conclude: As the soule of man working especi∣ally by the organs of eye and eare, cannot finde perfect contentation in things and times absent; neither euer shall it doe in time to come, for all things past, and to come are the same in their kindes, as the seasons of the yeere are the same for euer: So that there is no possibility that the soule should be satisfied and filled with good in worldly things, through the ministery of the chiefest senses, but rather with irkesom∣nesse, wearinesse and loathsomnesse.

Verse 9.

The thing that hath beene, it is that which shall be, and that which is done, is that which shall be done; and there is no new thing vnder the Sunne.

AN amplification of the Argument, or former Inducti∣on, figured by a Prolepsis, or preuention of an Obiecti∣on secretly framed in the foolish heart, which is a wild, roa∣uing, groundlesse imagination, or euill suggestion of a pos∣sibilitie to obtaine a durable felicitie, or happy rest, in a full, firme and solid state. It is mans ignorance and presumption to striue for that, which neuer any yet had, and to doe that which neuer was done before: Hee is all for nouelties and wonders. To be the onely one is euery mans desire, and to this point doe all his soaring thoughts aspire: Euery man will needs try his wit and strength in finding out the means to this worldly blisse, that none euer yet felt himselfe entirely to enioy: Such courses hee deuiseth to take, so farre to tra∣uaile, such curious inuentions to finde out, as neuer yet any did. Euery man in his kinde and wayes striueth, as it were, to finde out the stone that shall turne iron into gold, till all

his wit and siluer be spent, and at the last hee bringeth forth winde: It was but the crackling of thornes vnder a pot. Par∣turiunt montes, exit ridiculus Mus. With these mountanous imaginations and windie thoughts Solomon here meeteth.

The thing that hath beene, is that which shall be, &c. Both the things that haue beene, and the deedes that haue beene done, are euen the same that now are, and are done, and so shall be hereafter. And there is no new thing vnder the Sunne. An amplification by the contrary denyed, to take away doubting, and to inculcate the certaine truth thereof. Ʋnder the Sunne. That is, worldly or humaine things, or deeds. There is a circular reuolution of all things, counsels, deeds, euents, as well as of the spheres of heauen, windes and riuers. There is a rising, falling, ascending, descending, appearance, dis∣parence of all things. Let the profoundest speculatist, or curious practitioner, turne the edge of his wit which way he will to finde out some new thing, the like whereof was ne∣uer yet knowne, nor heard, yet sure it is, the same things haue beene, and the same deedes were done of old, and they are nothing but the circular reuolutions of the former. The heart of man is the same that it hath beene of old, and pro∣duceth such effects good or euill; it cannot alter it owne kinde, but is wheeled about in it owne sphere. Some haue sought for a felicity in the studies of Wisdome; some in riches and sensuall pleasures; some in Honour, pompe and mag∣nificence: but no man euer yet found contentment in his present estate, without mixture of griefe, griefe accompa∣nying it, or sorrow following him hard at heeles. Many haue thought, and thinke others happy, but none euer yet found himselfe happy. Suos quisque patimur manes. If none euer yet reaped profit of his endeauours and labours, neither then shall euer any doe it now, or hereafter. Euery man com∣playneth of the present state of the world, and saith, it was neuer so bad, but it is not worse, nor yet better then it hath beene, neither shall it be otherwise. The same complaints and discontent hath beene, and shall be, in all generations. If a man liue neuer so long, hee shall neither see nor heare other things then heretofore haue beene, neither is it in his

power to alter or mend any thing; for the world is nothing but an alteration of alterations in it selfe. A man hath no more command of it, than the Sea men hath of the windes. Some violent and hautie spirits haue striuen forcibly for the full fruition of an earthly happinesse, but hauing obtained their desires, that seemed so beautifull a farre off▪ they found themselues no whit the better, but rather worse, yea, nea∣rest to miserie, whereof they thought to rid themselues for euer. Therefore it is better to sit still, than to rise and fall; to liue in obscuritie, than to be a publique spectacle of follie, as the most subtile and violent workers of old haue beene, and so shall they be still. Euery man hath great hopes, as of old, neither can he be disswaded from this vanity, till old age bring him to see, by long experience, this reuolution of all things, and then beginnes he to dispaire and to be weary. He is full of teastinesse, anger, and impatience when he seeth nothing but vanitie, follie and madnesse in men.

It may be obiected. If there be such a constant reuoluti∣on of all things, then there is a certaine knowledge of all things to be had, and a fore-knowledge of things to come, which a man may attaine to, and so obtaine contentation of minde in the speculation of diuine wisedome, in the frame and gouernement of the world, and in this sort to be vnited vnto God by communication of his secret counsell, is a fe∣licitie. I answere, the particular or indiuiduall things, and actions, with their proper circumstances, are now, and ne∣uer were before, nor shall be againe, but the things and acti∣ons in their kinde, and nature, and intent, are the same that were of old. They are the same in substance, but differenced by circumstances, or indiuiduall properties, and so is gene∣ration from generation, Father from Sonne, Man from Man, Summer from Summer, Winter from Winter, Yeare from Yeare, Day from Day: For that figure, face, or rather countenance of the heauens which is to day, shall neuer be againe, or, the essence of all things in their kindes is the same, but their existences, whereby a thing of the same kinde is this, and not that, are without number: And in this respect may a man say that there are infinite worlds.

Man cannot vtter it, nor conceiue it in minde, as was said before.

Verse 10.

Is there any thing, whereof it may be said, See, this is new? It hath beene already of old time, which was before vs.

A Confirmation of the answere. There was neuer yet a∣ny man that could say, this thing, or action in the sub∣stance, nature, kinde, or intent thereof is new. Such a thing was neuer thought, said, nor done, plotted nor effected. This proposition is figured by a communication, to signifie the certaine truth thereof. The argument is drawne from all the Specialls denyed to deny the Generall. The argument may be framed thus.

• Prop. If there neither be nor shall be any one thing new, which hath not beene of old, then all things that now are, and shall be, haue beene of old.
• Assum. But the antecedent, or former part is true:
• Concl. Therefore the Consequent or latter part is true also.

For if we shall recount from the creation till this present day, and consider all the Saints, and Sinners, with their words and workes, the manner of their liuing, and behauiour in all things, both towards God and man, mentioned in the Scriptures, wee shall see none other things then wee now see, and shall see with our eyes, and heare with our eares. Though there be not the same degrees, measures, or extents, yet there is the same spirit, will, desire, endeauour, conceit of minde, and actuall performance, Qua data porta ru••nt, as power is giuen, and way lyeth open, &c. To exemplifie this that I haue said. The old Saints and Martyrs are all departed this life, and their personall workes done on earth are ceased with them, and so it is to be said of the wicked also: but the natures and kindes of both, with all their words and workes, are yet liuing, and liuelily acted now in the world, and shall be, as they were then. Christ is enuyed, persecuted, tempted, mocked, crucified to the worlds end, not in his owne person, but in his Ministers and other members. For, saith Christ, If they haue called the Master of the house

Belzebub, much more them of his houshold? Againe; All these things will they doe vnto you for my names sake: yet shall they not know so much. Moreouer, the same iudge∣ments of God doe now fall on the wicked, but they ac∣knowledge them not, nor apply them; Ier. 5. 3. because they are brutish and foolish; Psal. 92. 6. and also the same bles∣sings and deliuerances on the godly, that did in old time, and the godly that are exercised and depend on the Word know it; Zach. 11. 11.

All blessings and curses were but casualties, chances, lucks, naturall effects, and euents, to them that beleeued not, nor applied the Sermons of the Prophets; which caused Ieremie to complaine, Thou hast stricken them, but they haue not grie∣ued; thou hast consumed them, but they haue refused to receiue cor∣rection. They hardened their faces, and refused to returne. And why? because they will not acknowledge such things to come of the Lord for sinne; but they, and we sticke in the second causes, we cannot goe beyond the cloudes, windes, starres, &c. therefore neither are we thankfull to him for his benefits. And if we Ministers were gifted with speciall reue∣lations as the Prophets were, who would beleeue vs more now than they did then the Prophets? And though our prophecies were fulfilled in their eyes, yet would they not so apply them. The same things come to passe now that did then, though they be not now fore-told in such sort; and should haue done so than, though they had not beene fore∣told, (for both the nonage and rudenesse of the Iewes re∣quired such speciall reuelations) and the people with all their sayings and doings are now that were then. Thanke∣full obedience procureth the same blessings; contempt and rebellion bring the same punishments and corrections, though they bee not prophesied: For wee neede no new prophesies nor miracles, seeing that the old are sufficient, (vnlesse God should send a new Gospell.) We are the same people, and such are our words, workes, and behauiours; and so is God the same God, not partiall, not vnequall: Wherefore if the old preuaile not, neither will the new. If we want wisedome and grace to applie the old, wee would ac∣knowledge

the new, no otherwise than the Iewes the old peo∣ple did; Ier. 5. 3. Well, prophesies by speciall reuelation & mi∣racles are ceased, but all things prophesied or taught by the Prophets, and the efficacy of miracles▪ are still the same. The Scriptures set forth the state of the World for the substance, nature, and condition thereof, to the Worlds end, and endu∣reth throughout all generations, which are the same, and so is it the same, and to be preached to all generations. There is no man, good, or bad, no thought, word, or worke, but there may hee see himselfe, his workes, and thoughts of his heart plainely depeinted forth. It is accomplished, and fulfilled in euery generation; but the eyes of the wicked are holden. Therefore if there were new prophesies, new miracles, yea, a new Bible, it should be but the same, that which now is, in the nature, kinde, substance, and scope thereof, differing onely in respect of circumstances. To conclude. All things whatsoeuer a man can particularize, are the same, that haue beene; the same I say, Specie, in kind or nature, not numero, the very selfe-same without indiuiduall or circumstantiall diffe∣rence.

Here then is wisedome to discerne the times and seasons, and to apply after-things rightly to the former, or rather to behold things past in those that are present; but that is hid∣den from most mens eyes, and it is giuen to few to behold that which they heare, and reade of, though it be neuer so plainely acted before their eyes; yea, and he is euen now acting it himselfe. There i•• nothing in the written Word, but it extendeth in some sort to euery man, though man be a foole, and a beast, and will haue nothing to concerne him, but what he lusteth. So are we blinded with Sathan, and bewitched with our brutish lusts, that in hearing we vnder∣stand not, and in seeing perceiue not. A iust iudgement of God on the wicked, which hate the truth, and embrace lies. How many professing the name of Christ, beleeuing in God, children of Abraham, (as they say, and imagine) are indeed the very Princes, Priests, Pharises, and commons of the Iewes, that heard, saw, toucht, talkt much of Christ, and with Christ, but yet heard him not, saw him not? &c. They look••

for Elias to come, but he was already come, and they did vn∣to him whatsoeuer they would. He was already come, not in his owne person, but in spirit, and power. The Iewes that were garnishing the Sepulchers of the Prophets, whom their Fathers murdered, would haue murdered the same Pro∣phets if they had beene than liuing, and preached as in the dayes of their Fathers; and they did indeede murther them all in the great Prophet, the Son of God; Math. 23. There∣fore saith Salomon, The wise mans eyes are in his head, but the foole perceiueth nothing of all that is before him. Therefore they that are now liuing, with their words, and workes, are the same that were of old. Happy, yea, thrice happy, are the eyes that can see this, and the heart that can vnderstand it: but that is not giuen to all. The obstinate being conuicted of a deede condemned of old, may say, it is a wrong indeede, it is vniust, I must confesse, &c. but it must be so, it cannot be remedied, &c. Againe, they that doe such and such things, haue good reasons for it, &c. I answer, it must be so indeede, and such reasons must goe currant, and preuaile: sor offences must be as they haue beene of old; but woe be to him by whom the offence commeth, as it was saide of olde. And they had also as good reasons in former times for their musts, as wee haue now for our musts, and euen the same. Woe be to them that say, we must doe thus, and this, or else, &c. I must doe this, or that; or else I cannot liue, &c. So the Princes, Priests, Pharises, Commons, must crucifie Christ, for their owne security, and preseruation of the Temple, City, and worship of God, (here are good reasons.) So Iudas must betray his Master, because he must haue money. Pilate must be partiall, and doe iniustice for fauour, or feare of the Iewes, though he knew the innocent and iust to be persecu∣ted of enuie, and should haue giuen iudgement rather against his false accusers, and aided, and protected him with his po∣wer, and garrison of Souldiers, countenanced him and his doctrine, and all that fauoured him; and contrarily disgra∣ced, and weakened euery aduersary: he should haue obeyed the submonitions of his owne conscience; but that the wic∣ked must not do, because they haue reasons to the contrary.

The Israelites must follow the wayes of Ieroboam, con∣trary to the voices of all the Prophets, and so must an infi∣nite number now adayes be crosse, and hatefull to all their teachers, contrary to the submonition of their consciences, because they haue reasons which many are ashamed to vtter. The Iewes must be Church-robbers, purloyning, and aliena∣ting tithes, because they had good reasons for it, such as we haue for our Church-robberies: But he that must steale, must be hanged, notwithstanding his good reasons; so the wicked must doe wickedly, because he cannot liue else, or not liue so, or so well as he desires, because he must be damned. Hell fire must burne, therefore it must haue fuell.

Verse 11.

There is no remembrance of former things, neither shall there be any remembrance of things that are to come, with those that shall come after.

AN explication of the confirmation, figured also by a Prolepsis. Ob. But there are now many things, the like whereof wee neuer heard before: And wee reade of many things, that haue beene said, and done, that now are not, nei∣ther are likely to be hereafter. Ans. That is but our igno∣rance. For time consumeth all things: Euery particular thing perisheth, and euery deede vanisheth, but yet in such sort as I said before. Therefore when an olde thing is renued, or clothed with other circumstances, we obserue it not, we per∣ceiue it not, no not when we are euen doing and saying that which wee know to haue beene done and said of olde, no more then Iudas knew himselfe to be Achitophel, and Dauid vtterly condemned himselfe in another; 2 Sam. 12. 5. The Pope knoweth not himselfe to be Caiphas, nor the Iesuites that they are Pharises. The Pharises knew not themselues to be the very same with their Fathers, to speake and doe euen the same things; neither knew they Christ to be Zacharie, or Elias, hauing the same, yea, a greater spirit, and power; Ma∣thew 23. 29. 30. See their madnesse. They condemned their Fathers, and iustified themselues, because they built the Tombes of the Prophets, and garnished the Sepulchers of

the righteous, and say, if they had beene in the dayes of their Fathers, they would not haue beene partakers with them in the bloud of the Prophets. True iwis, if Moses had beene there, they would haue shewed themselues tender-hearted Wolues. For Iohn 9. 28. They were Moses Disciples, not Christs; and yet is Moses fulfilled in him, and Moses com∣manded them to heare him. Abraham reioyced in spirit to see his day▪ Iohn 8. 56. and they boast themselues to be his children, Ʋerse 39. But if Abraham should haue beene rai∣sed from the dead, (as was Lazarius, or as Diues would haue had one risen from the dead to warne his brethren) to haue accompanied Christ in preaching & teaching these his chil∣dren; they would haue done the same to their Father Abra∣ham, and to Moses, that they did to him. They would haue crucified both Abraham, Moses, and Elias with him, as the Pope would doe Peter now. They boast that God is their Father, verse 41. but God was now among them, not in ma∣iesty and terrour, as he appeared in Mount Sinai to their Fa∣thers at the giuing of the Law, but incarnate, appearing in their owne nature, humble and meeke, teaching them all things in mildest manner, with sufficient testimony of his God-head: yea, euidently shewing forth the maiesty and po∣wer of his God-head, whereof themselues were conuicted. What blinded them thus? what deceiued them? what bewit∣ched them? Euen their lusts. They were full of pride, co∣uetousnesse, enuy; in a word, carnally minded, hauing a shew of religion and deuotion, in doing the outward letter of the Law, and strictly obseruing their owne cere∣monies and traditions, thereby deluding the people, and themselues also; but what the spirituall intendment of the Scriptures was, they were altogether ignorant. Faith in Christ their Redeemer, and the deniall of themselues, the world, the flesh, and the deuill, was farre from them. They could not goe before an earthly felicity, a fleshly hap∣pinesse, therefore they looked for a worldly redeemer of their states from vnder the power of the Romanes, &c. Their deuotion was but a maske of worldly craftinesse, policie, and deuillishnesse, to blinde the people with, and them∣selues

also. The people groaned vnder their burden, and in hope of liberty thronged in such multitudes after Christ; but when such fleshly hopes failed, Iudas betrayed him, and they cryed, Crucifie him, away with him, (hee is not for our profit) to please their deuout tyrants againe, whom they had displeased in following him. Behold the condition of these brutish hypocrites. They follow and flatter the Preacher of the Gospell. Ioh. 6. 25▪ 26. 27. Not beleeuing and humbling themselues, as Mary did, but like rebellious belly-gods, Papists, to set vp a Pope against their King. For when they found him to be a spirituall King, Shepheard, Re∣deemer, they persecuted him with deadly hatred, and had rather be vnder any tyrant, than vnder his spirituall regi∣ment. The Gospell is the most grieuous burthen that can be borne, and the Preacher thereof the greatest tormenter. Ah, that Papists, common-Protestants, Libertines could lay these things to heart! How many stand vp at Creed, but fight against the Gospell! How many receiue the signe of the Crosse in their foreheads, but fight vnder the deuils ban∣ner! How many make a vowe to God in Baptisme, but cast the payment thereof vpon their sureties, like brutish ding▪ thrifts, running out like Cham, and Cain, and deuils, foorth of Christs presence, which in spirit cry out against their tea∣cher, What haue we to doe with thee, art thou come to torment vs before the time?

To conclude. All that is, and shall be done, hath beene done of old, but wee know not so much. Shortnesse of life is a great cause thereof: For few men liue so long to see the reuolution or circular course of many things. And some things and states are of longer continuance than others. Moreouer, this kinde of obseruation, most profitable to man is neglected of most▪ but the wise obseruer can fore-tell ma∣ny things to come, or neerely ayme at them. Furthermore, the remembrance of things past dyeth with the present ge∣neration, & a wonder lasteth but nine dayes, and but a few memorable things are deriued to the next, which also va∣nish more and more out of their mindes, and at length re∣maine with very few, vanishing as a sound or loud noyse

by little and little, and as a bird of the ayre vanisheth out of sight. In like sort, all things, now said, and done in this pre∣sent generation of the world, shall in future ages be forgot∣ten, and the like also may be said of all things in ages to come, in respect of ages following them. To conclude: See∣ing that man, and all things with him are so vnstable, and changeable, there can no good remaine to man of all his la∣bours, no contentation of minde, no quietnesse of consci∣ence. He must seeke that else-where: For his foundation here, shall be but laid on the sands, and his buildings shall be but the Tower of Babel, and fall downe like the Tower of Siloam, on the head of the builder. Therefore all is vanity.

If any man thinke that this following is the more natu∣rall analysis of this former part of the Chapter, I easily yeeld to it. The first verse containeth the inscription of the booke. The second verse containeth the Theme or generall propo∣sition. The third verse containeth the principall argument, which is confirmed by two reasons in this chapter. The first is drawne from the instabilitie of man dying, verse 4. illustra∣ted first by a comparison of the earth standing and remai∣ning, verse 4. end. Secondly, by a comparison of the Sun, Windes, Riuers, rising, falling, and returning backe a∣gaine, which man doth not, verse 5. 6. 7. To which pur∣pose * 1.10the Poet saith.

Soles occidere, & redire possunt: Nobis cùm semel occidit breuis lux, Nox est perpetua vna dormienda.

The heauenly Lamps doe * 1.11fall into the gulfe, And issue forth againe out of the deepe: When our swiftstarre of life is vanished, It nere returnes, in death we euer sleepe.

And to the same purpose Iob saith, There is hope of a tree, if it be cut downe, that it will sprout againe, and that the tender branch thereof will not cease, though the root thereof waxe olde in the earth, and the stocke thereof dye in the ground, yet through the sent of waters it will budde, &c. But man dyeth and wasteth away, yea, man giueth vp the ghost, and where is hee? Iob 14. 7. 8. 9. 10.

The windes also are rowled in their circuits, and the riuers keepe their constant reuolution, they returne backe againe.

The second reason is drawne from the instability of all creatures, states, and humaine affaires, illustrated by a com∣parise of the lesse, which is figured by a gradation, verse 8. amplified by a prolepsis, verse 9. confirmed, verse 10.

Verse 12.

I the Preacher, was King ouer Israel, in Ierusalem.

HEere beginneth the latter part of the Chapter, wherein Solomon sheweth that he found not onely by obserua∣tion, but also by experience in the studies of wisedome, that all things are but vanity and vexation of spirit, both the things themselues, and mans wisedome and knowledge of the things also. All things are instable, fraile, and full of corruption, no sure thing can be built vpon them, no felici∣ty can proceede out of vanity, no perfection out of imper∣fection. For the curse is on man▪ and on all things with man, therefore there must needs such like effects proceede from them. For a cleane thing cannot come out of filthinesse, Iob 14. 4.

His purpose is to shew that hee made search in the best things, wherein there was appearance of any good, which man most desired and admired. And first he beganne with wisedome, which of all other things being meerely transito∣ry, is the flower. For as for other things they are not so pre∣eminent, because fooles, and beasts may be partakers there∣of as well as the wise, to wit, riches, honours, friends, plea∣sures, beauty, strength; but wisedome is proper to the wise onely, by which a man is a man, and commeth neerest to the diuine nature: Therefore true happines was likelyest to be found in wisedome.

The argument whereby he confirmeth the vnprofitable∣nesse of humaine wisedome, and things seeming good, is drawne from the testimonie of his experimentall knowledge of things subiect to knowledge and science, in the rest of this chapter, and of things subiect to mans bodily vse, chap. 2. The things subiect to knowledge are eyther naturall with

their causes, properties, effects, or else morall, both good and euill, both wisedome, madnesse, and follie. The testi∣monie of experimentall knowledge hee declareth and pro∣ueth to be firme and good by two arguments. The first is drawne from the person searching out the knowledge of things by obseruation and experience, verse 12. Secondly, from his diligent trauaile therein. Of this trauaile, First, hee propoundeth his counsell, verse 13. Secondly, he declareth the effect thereof. Thirdly, he expoundeth both his reuiew; and determination or iudgement thereof, verse 14 His de∣termination he confirmes by a reason, verse 15. All is figu∣red by a prolepsis, verse 16. 17. and concluded, verse 17. which is confirmed, verse 18.

The first argument confirming the certaintie of his ex∣perimentall knowledge, is drawne from the condition of his person, (King) and therefore of farthest extent, and reach, of de••pest apprehension, and largest comprehension, as he that on an high hill seeth farthest, and comprehendeth most. Men of priuate state are but of priuate, straight, and and particular wits, experienced, and exercised in few and in∣feriour things, and also disturbed many waies. But a King is as the Sunne, comprehending all things, superiour, and in∣feriour within the compasse of his sight, and is eleuated▪ as I may say, aboue the troubled regions of the Aire, (all things being placed vnder him) and free from all obstacles in a firmely established and peaceable common-wealth, as this of Israel now was: In a word, hee is Gods vice-gerent, the neerest attendant to him, of his priuie counsell, euer in presence and sight, on whose hand, as I may say, the great King leaneth. Dauid was a man of warre, but God gaue So∣lomon peace with all nations, and all nations were seruice∣able to him: Wherefore? The more freely to liue in ease, and fleshly pleasure? To doe as brethren doe oft times falling at variance among themselues for want of an outward ad∣uersarie, against whom they may ioyne in vnitie of conten∣tion? Or that the members of the body should deuoure and consume one another for want of matter to worke vp∣on from the stomacke? No such thing: For that is bruitish

and ethnicall: But he gaue him peace that hee might build him an house, a glorious house. Hee gaue him wisedome with peace, to gouerne his people prudently, and to teach them the feare of the Lord, to stablish the whole worship of God in perfection, according to the Law. To glorifie the Lord in erecting his house, and stablishing his worship, that the beauty of both might be an astonishment to the nations, that the God of Israel might be glorified in all the earth.

To conclude, his Kingly office is amplied by the subiect, or obiect (Israel) the people of God, and therefore the most excellent, and glorious King. Lastly, by the place, (in Ieru∣salem) Ierusalem the citie of God, the beauty of holinesse, the paradise of the world renewed, the ioy of the whole earth. Now being a King, hee wanted no meanes to attaine to knowledge, neither authority to enquire and demaund the opinions, and iudgements of others, nor ability to get and vse all meanes requisite for exquisite knowledge.

Verse 13.

And I gaue my heart to seeke and search out by wisedome, concerning all things that are done vnder heauen: this sore trauaile hath God giuen to the sonnes of men, to be exercised therewith.

THe second Argument, confirming the certainty of his experience drawne from his diligent trauaile and accu∣rate endeauour. As hee wanted not power and ability to procure and vse all meanes; so neither wanted hee desire and diligence: For hee gaue himselfe wholly, not onely to seeke by wisedome to know things, but to search out by ob∣seruation and tryall, according to wisedome, the causes, pro∣perties, and effects, and the reason of all things that are, and are done vnder heauen. But this hee did not in pride and curiositie, but in modesty, accordingly as he found himselfe gifted of God, 1 King. 4. 33. For God is the father of lights, the gifts of his spirit are lights shining in darkenesse. Wise∣dome is with God, and proceedeth out from the throne of God, which whosoeuer wan••eth can neuer attaine to the true knowledge of him, because his worldly heart is full of dark∣nesse.

For God hath subdued all things vnder vanity, which the blinde world knoweth not, or but dreamingly noteth, (which maketh flesh and bloud so proud) from which no man can rid himselfe, striue hee neuer so much, but rather doth still, as the proud curious heritickes did, encrease vani∣ty, errour, and folly, as the hydropical body by thirsting and striuing to quench thirst by drinking, doth increase the dis∣case, and in the end destroy it selfe. The heathen kept nei∣ther meane nor measure in the curious and ambitious search of the wisedome of God in the world, and his secret counsell in the vse of his creatures: But for as much as the end of their endlesse labours was not the glory of God, euen sub∣iection to him in feare and thankefull obedience, but their owne vaine-glory, praise, pleasure, foolishnesse, impietie, they found not that which they sought for: For a foole, saith So∣lomon seeketh wisedome and findeth it not, but wearieth him∣selfe in a Labyrinth; and so became vaine in their worldly imaginations. Wherefore because they sought to know God out of his Church, and to assume the glory thereof to them∣selues by returning their owne eyes, and the eyes of men af∣ter them, to exalt and magnifie them; as hee that seeketh praise by the curious description of a cunning worke, but forgetteth, yea despiseth the workeman himselfe, and be∣cause they thought and sought to comprehend the infinite maiestie and wisedome of God, in the creation and gouern∣ment, by humane capacitie, and trauaile, without the Spirit and Word of God, therefore were they blinded, like the So∣domites seeking Lots doore, groping all their life after that which they could neuer finde, attaining onely to so much as serued to quicken the worme of their dead consciences to make them inexcusable.

Furthermore, as God hath by a generall decree in the beginning laid sore trauell on man to humble his pride thereby, in so much that nothing can be gotten without great labour since the fall; so neither can he attaine to the know∣ledge of wisedome without diligence: For the gift is indeed freely giuen of God, but we must receiue it by the appointed meanes. Therefore although hee granted the request of

Solomon, in giuing a wise and vnderstanding heart aboue all that were before him, or after him, yet he applyed himselfe to the study and contemplation of all things, and to finde out the secrets of Gods wisedome by carefull obseruation, and experience. So that in the studies of knowledge, there is great affliction both of body and minde: First, because some neuer attaine to true wisedome, but fall into vaine imaginations, and manifold errours, and so when they thinke to be wise, they become fooles. The iust iudgement of God on their proud presumption, Rom. 1. 22. Of those kinds of stu∣dies these wordes of Solomon may be vnderstood, This sore trauaile hath God giuen, &c. Secondly, they that are mooued, and directed by the spirit of God to the right end, and so attaine to wisedome, are greatly humbled with infinite toyle as well as the husbandman; and in the end see nothing but vanity, euen matter of griefe, both in the things that are knowne, and in the knowledge it selfe. For they are still as farre from contentation and peace of conscience, as euer they were. For no worldly thing can make a man happy. So that although a man had all knowledge, without Christ it is nothing; Paul esteemed it but losse and dung, Phil. 3. Of this wisedome, I rather thinke the words to be vnder∣stood.

Verse 14.

I haue seene all the workes that are done vnder the Sunne, and behold, all is vanity, and vexation of spirit.

IN the former verse he propounded his counsell, in the ap∣plying of himselfe to get knowledge and experience, not of some things, but of all things. Here he declareth the suc∣cesse or effect thereof. I haue seene all the workes, &c. I haue indeede by the gift of God obtained that vnderstanding which I sought for: For I haue seene it with mine eyes, I haue read it in the Booke of Nature, the holy Spirit of wise∣dome instructing, and directing me. God hath giuen me a right and true discerning of all that I haue seene, and dis∣coursed on, by sanctified reason. Euery man heareth and seeth as well as Solomon, but no man rightly discerneth ought,

but by the reuelation of the Spirit. For a man is a beast by his owne knowledge, a foole, darkely led, deceiued by Sa∣tan, and such like are his obseruations. If a man looke on the fairest letters, and cannot reade, what is he the better? Solo∣mon attained not to this height of wisedome by reading of the naturall and morall Treatises of the Aegyptians, Chal∣deans, Assyrians, Gimnosophists, discoursing by imagination vpon other mens workes, and culling sentences out of them, to make a shew of that which was not in him; wherein in∣deede many excellent things are buried, as in darke and con∣fused Mines, (yet but wilde fruit, proceeding from the wilde Oliue) out of which notwithstanding a diuine and sancti∣fied spirit can extract good matter, and conuert it into the right nature and vse thereof, as it may be Solomon did, some may thinke; but the Kings of Israel were to be exercised in the Booke of the Law onely, not in Ethnicall vanities, which commonly we call learning. What their wisedome was, the Prouerbes, the Canticles, the Sonne of Sirach, the Booke of Wise∣dome, make manifest, which differ much from ethnicall mo∣rall Treatises, which are the wilde fruits of wilde trees, and wilde ones are most addicted to them; such lippes, such let∣tuce. But Solomon saw with his eyes, and rightly conceiued in minde what hee saw, by the speciall illumination of the Spirit of God, which gaue such a plentifull blessing to his holy endeauours, that he became famous for his wisedome among all the wise men, and Kings of the earth; who were desirous to heare of the wisedome which God put in his heart; 1 King. 10. 24. So that euen his seruants were coun∣ted happy, that attended on him, and heard his wise∣dome.

Here wee note that there is twofold learning or know∣ledge in a man; the one is obtained by reading of mens bookes, the other by reading in the Bookes of God. The former kinde of wisedome is imitation, which we common∣ly call learning: It is gotten by imagination and strength of memory: It is a talkatiue learning, which a man relateth from the mouth of another, not from an vnderstanding heart. A parable is harsh in a fooles mouth, and so is learning. He

hath not, as our Sauiour saith, Radicem vel semen in s••ipso, Roote, or seede in himselfe, hewants the seede or principles of that whereof he talketh in himselfe. It is therefore but speculatiue and childish, and as it were an artificiall or pain∣ted complexion, whereof a man boasteth, vainely pust vp in his ignorant minde. Hi volunt se primos omnium rerum esse, nec sunt: but the other is modest and humble. For it is got∣ten by reading in the Bookes of God. Yet a•• the Booke of the Word being sealed vp, or clasped, affoordeth no know∣ledge; Esay 29. 11. no more doe the creatures, when our eyes are held. The creatures sound out the maiesty, power, wisedome, iustice, goodnesse, mercy, glory of God; as also the corruption, folly, shame, vanity, and misery of man. For in them he may see his nakednesse, his curse. But the foole per∣ceiueth nothing of all that is before him: Hee neither be∣holdeth the glory of God in them with praise and feare, nor his owne nakednesse, and brutishnesse with shame. If God open our eyes and eares, yea, giue life vnto ou•• dead senses, vnfolding this booke vnto vs; then shall we be able to reade in this booke, the Spirit shall bring all things to our remem∣brance, (we heare and see confusedly in a slumber, and vn∣perfectly, as children) and shall gine vs ripe vnderstanding in all things, both to behold the reuerend and glorious wise∣dome of God in his workmanship, as Dauid saith; I am feare∣fully and wonderfully made, and his secret counsell, with his goodnesse in the vse of those his vessels, and the effect, and vse of that vanity that is in them.

In one generation may a man obserue, and know euen by sight, all things whatsoeuer haue beene taught by word or writing, diuine or humane, since the beginning of the world, forasmuch as all things are the same in their circular cour∣ses. But if a man be not guided by the Spirit, his obseruati∣ons are but superstitious, and false rules, his readings errone∣ous, yea, though he hath read all Bookes, and hath not roote or seede in himselfe, he is but in a maze tossed too and fro, hearing and seeing as in a dreame: In a word, he wants wise∣dome, he hath no learning. Wherefore men must not pre∣sume aboue their gift, nor runne before they be called; but

worke according to their talent.

And behold, all is vanity, and vexation of spirit. After that he had trauelled for knowledge, and obtained knowledge; now thirdly he taketh a reuiew, or reflection in his minde thereof, to consider what benefit or fruit redounded, or might redound to him thereby, and with all presently deter∣mineth the case most plaine and euident. And] when I had sought, and searched, and knowne what I could; Behold] marke, consider, and remember what I say, All is vanity] both knowledge, and things knowne, euery thing was empty of good, full of euill, I had nothing but labour for trauell. After that Solomon had knowne all things, not by their sha∣dowes and pictures, namely, by reading bookes, and rela∣tion of voice; but seene with his owne eyes, and things seene most affect and please: yet he found no profit of this his la∣bour, no contentation, no happy rest. Why? Because all was but vanity and vexation of spirit, or the feeding of the soule with winde. The Hebrew word signifieth either in dif∣ferently; He got nothing but labour for his trauaile, and griefe for his care. Contrarily, he that drinketh the waters of life, his thirst shall be quenched; Iohn 4. and he that eateth the bread of life, his hunger shall be satisfied; Iohn 6. There is the true and euerlasting foode of the soule, which onely giueth contentation, that foolish man so greedily else-where seeketh for, but neuer findeth.

Verse 15.

That which is crooked, cannot be made straight: and that which is wanting, cannot be numbred.

A Reason why hee found no contentation, no profit by the diligent search of wisedome, drawne from the sub∣iect or obiect thereof, the things themselues, which were not in mans power, and prouidence, nor reformable by his wisedome, but in the hand of God; Chap. 3. 11. and Chap. 7. 13. For in all the parts of the World, in all liuing crea∣tures, chiefly in man, and ciuill states, there is nothing but corruption, enmity, vanity, misery. The creatures, and man himselfe, the successe and euent of things and businesses, are

crooked, peruerse, confused. If a man labour to build vp some sure worke vpon the creatures, it is a vaine trauaile, and brings forth vexation. For they are fraile, weake, imperfect; they decay, alter, perish, and are subiect to innumerable infir∣mities and casualties, which crookednesse no man can re∣medy. To speake more fundamentally, euery thing in na∣ture is peruerse, and disordered, one thing is distracted from another, the vnity of the whole engine is dissolued, the vni∣forme subordination disioynted by sedition, all things trans∣uerse and peruerse, euery thing enuiously eying, and de∣stroying another, through the poyson of enmity that is in them, as if the parts of the body should fall at oddes, euery thing following a corrupt inclination and inordinate affe∣ction of it owne; neither can they be brought into the right frame of subordinate vnity, of m••tuall duty, and loue one to another, and all to man, or man to man, and man to God, by any power or wisedome of man. The creatures in their kindes are all selfe-loue, pride, cruelty, pernicious, and dan∣gerfull one to another, and all to man, and man to man. They are miserable in themselues, and adde misery one to a∣nother through enmity and mischiefe. Some reconciliation I grant, is made among some of the creatures one with ano∣ther, and with man, by the wisedome and labour of man, taming and teaching them, and so also is there some recon∣ciliation of men among themselues in a politicke gouerne∣ment▪ but the best vnity, and vniformity, is imperfect, weake, crooked, full of corruption, vanity, and misery. No felicity can be built thereon, no contentation can be found therein.

To proceede, as all things are thus crooked in their kinds, so is man more crooked then the rest. His minde is depra∣ued, full of blindnesse; his passions or affections are inordi∣nate; his body is subiect to innumerable diseases. It is the corrupt vessell or instrument of a more corrupt soule: Yea, mans crookednesse is an vnion or mixture of the crooked∣nesses of all the creatures. This crookednesse can hee neuer make straight by all his wisedome, which is crooked it selfe. All humane science cannot giue one sparke of true light, nor rid the soule from one drop of poison, wherewith it is in∣fected▪

The bloud of Christ onely must purge it. The wisest Philosophers, Naturalists, and Moralists, when they had done all they could, yet their crookednesse remained in them. The ciuilest and best theefe is but a theefe: What was Alex∣ander but a theefe? And the ciuilest and fairest conditioned whore is but a whore: The whore Flora, deifyed by the Ro∣manes, and honoured with festiuall dayes, was but a beast∣lie sade. What else can the truth make of these two per∣sons? Such like indeede differ much from the rude, vnman∣nerly, and sauage people, yet are they beasts as well as they. The flesh of Iezabell was but dogges meat, and the bloud, the royall bloud of Ahab, dogges drinke. No better was the corps of Iehoiakim, Ie••. 22. 19. then the carkeise of an Asse.

Moreouer, from this crookednesse of the creatures, and of man, proceede many crosses, vnluckinesse, innumerable dangers, many misfortunes and casualties in euery best course that the wisest can take, and so is all his labour lost, there remaineth no fruit to him, but griefe and vexation. Therefore in the best composed state of things there is naught but deformitie, imperfection, weakenesse, want of vigour and strength, diseases, infirmities, sicknesses, strange casualties, suddaine misfortunes, vntimely deaths, which all creatures, with man, are subiect vnto. Againe, the best orde∣red state, or common-wealth is full of wants, full of superfluities and running into extremities on both hands, full of cruelties, of oppressions, and partiall dealings, and that of fauour, enuie, reuenge▪ Vnworthy persons are prefer∣red and honoured, the best-deseruing are deiected, vice is graced and inri••hed, vertue is discountenanced and suppres∣sed. In principall matters there is negligence, carelessenesse, remissenesse: In trifles there is much curiosity and contenti∣ons; Iudgement is deferred, lawes are distorted, and such like things, without number, which it is as hard for any Prince by wisedome and power to reforme, as to regenerate or restore whole nature againe vnto her first integrity. If we consider the state and condition of the creatures them∣selues, and one towards another, the defectiuenesse, crook∣ednesse, crossenesse of all things, with their euents and

casualties, wee shall finde it to be vnpossible to lay any ground-worke thereon, whereupon to erect an happie estate.

To conclude: Seeeing that a wise man in the aboun∣dance of knowledge seeth nothing but peruersenesse and weakenesse, the one whereof cannot be reformed, the other not helped, neither of them remedyed, hee reapeth no ioy, no comfort by such sights, but anger, disquietnesse, griefe, and hath satisfied his desire, and expectation of happy rest no more then he that eateth and drinketh winde to satisfie the bodies appetite, when the one is fatted, the other shall be contented.

Verse 16.

I communed with mine owne heart, saying, Loe, I am come to a great estate, and haue gotten more wisedome then all they that haue beene before me in Ierusalem: yea, my heart had great experience of wisedome and knowledge.

AN amplification of the confirmation handled, Verse 12. 13. 14. 15. by a comparison of all Kings that raigned before him in Ierusalem, figured by a Prolepsis, thus: Thou maist haplie be deceiued in this matter, through partiall con∣ceit of extraordinary wisedome, and therefore hauing but an ouerly consideration of things, and being blinded with the vaile of the common imperfections of things, and follies of vulgar people, and distempered Princes, hast not rightly beheld to what happie state, and contentation a man may attaine in this life by the right and perfect vnderstan∣ding of things and by the prouident and prudent carriage of himselfe in all things, &c. Ans. Neither the dulnesse of apprehension, nor the weakenesse of iudgement, nor want of diligence haue beene any let to me in this search. For I haue not attempted this of pride, nor spoken it of arrogance, as puft vp with a vaine imagination of wisedome, but I haue vnpartially communed with mine owne heart, and haue found that as God hath giuen mee riches and power; so also hath he giuen me wisedome and knowledge of all secrets, a∣boue all the Kings that raigned before mee in this treasurie of wisedome, Ierusalem, the City of the great King: Neither

doe I deceiue my selfe with the ouerly discourse of manifold imaginations, and groundlesse conclusions, but my heart hath seene great wisedome and knowledge, I haue funda∣mentally obserued and had the ocular experience of things, their natures, causes, properties, effects, vses, &c.

Verse 17.

And I gaue my heart to know wisedome, and to know madnesse, and folly: I perceiued that this also is vexation of Spirit.

A Continuation of the same answere. As I perceiued in my heart that I had receiued of God a greater measure of discerning, and sensible insight aboue others, so according to my vttermost ability, I diligently exercised my selfe in searching out, yea following the euen tract and way of wise∣dome in her workes, so farre forth as man is able to appre∣hend, and comprehend her. Consequently by the rule of wisedome I examined the wisedomes, doctrines, and in∣structions of men, euen the manifold, ••arring, and repugnant opinions of men, and the proud errours of contentious men, who greedily affecting the admiration of their wits do by intruding themselues into things aboue their re••ch be∣wray great ignorance, foolishnesse and madnesse both in na∣turall things, and matter of estate: I perceiued that this also is vexation of spirit. A conclusion of his former reu••iw, deter∣mination or iudgement, Vers. 14. To conclude, as I by wise∣dome sought out the knowledge of naturall things, and found that all was nothing but vanity and vexation of spirit: so haue I more then that sought out, examined, and tryed the vnderstanding of morall things, good, and euill, and I find as before, that this is also full of vexation; Wisedome on the one side being incomprehensible, and the consideration of such men, their opinions, and doings being wearisome and grieuous to the spirit on the otherside, yea, their madnesse is endlesse.

Verse 18.

For in much wisedome is much griefe: and he that increaseth knowledge, increaseth sorrow.

A Reason why that seeking after knowledge, both of wise∣dome and folly, there is no contentation of minde, but vexation of spirit. For the further that a man searcheth into the bottome of things, to giue fuller satisfaction to his heart, the more griefe he findeth, and sorrow is increased with knowledge: For,

First, the accurate search, and discussing by examination and iudgement of that which is fought, is a great affliction to body and minde.

Secondly, when a man hath done what he can, hee hath onely attained to the sight of that great darkenesse of igno∣rance that is in him, Chap. 7. 23. 24. which he thinking by study to expell, doth more increase it, that is, hee more and more seeth into what a deepe dungeon, hee and all men are fallen by the sinne of Adam.

Thirdly, it is difficult, troublous, full of intricate questi∣ons, and distracting doubts, endlesse, and withall transitory. It is neither perfectiue of him that hath it, nor perfectiue of other men, or their matters.

Fourthly, the more that a wise man knoweth, hee still more, more and more beholdeth greater corruption, vanity, folly, madnesse, and misery, wherewith his spirit is discom∣forted, and grieued, his heart is heauy, his minde dispairefull. So that he is farther off from happinesse then the ignorant, that knoweth nothing. For he worketh and eateth, and drin∣keth and sleepeth soundly, he is without care, he is heartily merry, and so is strong and healthfull.

Fiftly, when a man hath transcended common capacities, his darke parables, instructions, and counsels, of many shall be had in contempt, of others hee shall be enuyed, and his wisdome shall be but the white of a But to be shot at, of some he shall be suspected, and suppressed, for Princes are suspici∣ous of the godly-wise-learned, I thinke because their rude∣nesse and nakednesse lies open to their iudicious eyes; which

made Nero kill his master Seneca; or else desire ignorance that the thousand-headed beast might be better held vnder the yoke of gouernment: For if they be wise and godly, the rude Princes thinke that their nakednesse lyeth open, where∣of contempt followeth. This is ethnicall pollicie. Contra∣rily, the wise and godly Prince shall by his wisedome, and godlinesse bind the consciences of his people, and cause them to reuerence and dread him, as Iob said of himselfe. This is the onely security of a Prince, as of Iob, Dauid, Solomon, Iosiah. Moreouer, if the wise would haue the benefit of his wisedome to redound to many, he must descend to their meannesse, and rudenesse, and of a plentifull seed-sowing most com∣monly reape little, and sometimes nothing.

Sixtly, he shall see the foole oft-times graced, countenan∣ced, preferred for money, and other sinister respects, when he for all his wisedome shall not be regarded, but be buried in obscurity, and obliuion.

Seauenthly, If a man vnderstand all misteries, and all knowledge, and that no secret be hid from him, all cannot free him from death, but it shall rot in the graue with him: Wherefore if a man know not himselfe to be in the number of Gods Elect, if in the curious search of all things, he cannot find that in himselfe, what contentation, rest, ioy, quietnesse of conscience, what happinesse can knowledge bring him? nay rather it will increase his sorrow. Wherefore all hu∣maine knowledge is vaine, euen nothing, and worse then no∣thing. For when a man hath attained to all knowledge that can be comprehended in mans braine, the Deuill hath still more then hee: For he hath been in the kingdome of glory, and seene God face to face. And if a man had as he hath, how much still should he be the better? Surely, if a man know not onely the depth of Gods wisedome in the world, but the secrets of the kingdome of glory, and of the damnation of hell, & also could by words vtter them, he should notwith∣standing liue in miserable perplexity all his life, till hee had this sauing knowledge, which should be his onely ioy and comfort both in life and death.

This onely should sweeten all the miseries of this life,

whereas the other doth exacerbate, and turne all the prero∣gatiues, delights, and pleasures of this life into gall, and wormewood. There is no felicity on earth but this; feare God, and keepe his commandements: For he that hath ob∣tained all worldly wisedome, cannot by the same worke out a felicitie to himselfe in this crooked state, and vaine conditi∣on of all things.

Notes

• * 1.1

  The Inscrip∣tion.
• * 1.2

  Dauid of Dod, ami••us, dilectus.
• * 1.3

  The Proposite.
• * 1.4

  The Theme or Question.
• * 1.5

  Principall Syl∣logisme.
• * 1.6

  Prossyllogisme, i. A reason con∣firming the Principall.
• * 1.7

  Hebraismus.
• * 1.8

  Epiz••uxis▪
• * 1.9

  Epilogisme, A Reason con∣firming the reason of a Reason.
• * 1.10

  Catullus.
• * 1.11

  As it seemeth to them that stand on the w••st••rne, and easterne shore.