Thirdly the proportion of the affliction to thy sinne Judg. 1.7 Fourthly cast all Idols out of thy heart and enquire of the Lord his meaning that thou mightest know it and doe it Psalm 25 9 12. God was long in answering Johanan and his company even long after a Sabbath because they sought in hypocrisie Jer. 42.20 2. In good things observe First the opportunities and advantages God putteth into our hands according to his word Hester 4.14 Secondly the great works God hath in hand and derive your Brooks to runne into that stream Jer. 45.4 5. Now God is advancing Reformation pursue we that Eccles 3.12 13. Verse 12. I know that there is no good in them but for a man to rejoyce and to doe good in his life 13. And also that every man should eat and drink and enioy the good of all his labour it is the gift of God I Know Good that is the Good of man is not in them These words containe in them the second profitable observation which Solomon hath made of the variety of the changes of our creature-comforts and discomforts and employments about them to wit that the good of man is not to be found in changes of creature-conditions and employments or labours about them but to enjoy the good of them and to doe good with them which he amplifieth by a twofold Argument or Reason Reas 1. From his own certain judgement or experience of them I know that good is not in them v. 12. Reas 2. From the proper cause of any good or comfort that a man can either take himselfe or give to others by the creatures or by his labour about them it is the gift of God verse 13. Doct. The good of man is not to be found in the creatures but it is from the gift of God to doe good with them or to enjoy the good of them His meaning is not that there is no good in the creature for that were contrary to Gen. 1.31 But that 1. The chiefe good of man is not in them 2. That it is not in themselves to minister their own good to us without the gift of God Job 28.2 to 12 c. to the end of the Chap. Eccles 2.24 Reas 1. From the end of all the creatures and of all their changes about man and of our labours about them they are all for us as their end Psalm 115.16 Gen. 1.26 Deut. 4.19 And therefore our good cannot lie in them but their good rather lieth in us Reason 2. From our forfeiture of the good that is in them by the Fall that now the good in which they were created 1. Is much impaired 2. Is not yielded to us without a renewed gift from God Gen. 3.17 18 19. Which curse is encreased by actual sinne Gen. 4.12 Isay 7.23 24. Levit. 26.18 19 20. Haggai 1.6 2.16 17. 3. From the emptinesse of our hearts to doe any good or to make any good use of what changes befall us Hos 14.8 John 15.5 2 Cor. 3.5 4. From the Prerogative of Christ as to teach us to profit Isay 48.17 God in Covenant the Holy One of Israel our Redeemer Vse 1. To set before us the frame of the spirit of a christian penitent soul It knoweth his good is not in the creature nor in any creature-comfort nor in any creature-changes nor in any creature-labours Vse 2. To look for no more from the creatures then is in them and that way wherein we may get it out of them Chiefe good is not in them nor can they yield that good which is in them but by the gift of God With the gift of God and by it you may eat and drink and rejoyce in the enjoyment of the good of your labours and doe good to others in your life time by the creatures Vse 3. To move men to repentance that have restrained the good of the creatures form themselves Exod. 22.22 23 24. Jer. 5.24 25. Vse 4. To seek and expect the good of any creature or of our labour about it by Prayer and Faith in the blood of Christ Matth. 6.11 1 Tim. 4.3 4 5. Vse 5. To stir up such to thankfulness as both take good and doe good by all the changes that passe over them It is God that worketh the power of the will to will and the power of the whole man to do and therfore we are to fear before him Phil. 2.12 13. Else a wise man may act foolishly and a strong man weakly in many faire opportunities Eccles 3.14 Verse 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it and God doth it that men should fear before him COherence see in verse 10 11. Doct. What God himselfe doth that taketh place in every Age without any addition to it or taking ought from it by any creature The meaning of the words cannot be that every work of God is everlasting For no work of God is so but the Angels and soules of men the highest Heavens and the bodies also of men after the Resurrection But whatsoever God doth that shall be for ever to wit It shall take place in every Age. It is not to wit for the creature to adde to it It is not to take away from it Psalme 33.9 10 11. Eph. 1.11 Job 23.13 14. Matth. 5.36 6.27 Prov. 19 21. 29.26 John 19.10 11. Some grant a generall concourse of Gods providence to every thing done by the creature seeing he sustaineth all things in their Life Motion Being but doe not acknowledge a speciall concourse to the producing of each particular act as inclining to it and determining of it unlesse the act be supernatural But surely as God inclineth and determineth the will by gifts of grace by motions of the spirit exciting and enlarging the heart and good objects unto spiritual acts so doth he incline natural agents of natural acts by natural dispositions and voluntary Agents to moral and civil acts by moral and civil Dispositions Motions Objects Exod. 12.36 And casual Agents to casual events by casual occurrences Reason 1. From the nature of God he is the first and universal cause Eph. 1.11 Rev. 1.8 Rom. 11.36 and therefore concurreth to every effect Adam under God is the first cause of all the sonnes and daughters of men Acts 17.26 But he is not the cause of all their actions for he produceth them voluntary Agents And therefore what they doe by choice of their own will he is no cause of that seeing he inclineth not nor determineth their will to it save onely as he propagateth to them natural pravity else he was not the cause of Cain's murder of Abel which is more plaine in other parents Causa causae is causa causati holdeth in natural Agents not voluntary But God is the first cause not onely of all causes but of all effects First of good things per se Jam. 1.17 Hos 14.8 Secondly of evill things by
Lords and wil come no more at him Dear Friends he hath not been so to you v. 31. even your enemies being judges and your own experience wil beare witness for him that his Gospel even in point of ontward advantage hath paid for its entertainment These thick cords of love therefore I hope wil binde you close to him and strongly draw you off from whatever may be a means of drawing you away from him and so by your continuing to be planted in the house of the Lord and by you still flourishing in the Courts of our God you will proclame to all that he is upright Psal 92.13 14 15. and that there is no unrighteousness in him These Dearly beloved are my affectionate desires hopes of you and yet in regard of the unsetledness of these times and the wildnesse of many mens spirits in them you wil pardon me if I be be jealous over you with a godly jealousie and that having this fit opportunity I take the boldness by putting you in remembrance of what sometimes you were 2 Pet. 1.13 Rev. 2.4 5 Rev. 3.2 2 Tim. 1.13 Rom. 6.17 to stir you up to keep warm your first love and to do your first works to be watchfull to strengthen the things that remain especially if any be ready to die To hold fast the form of sound words whereto you have been formerly delivered and to hold up the power of godliness In your selves by the constant exercise of Faith Repentance self-examination and humiliation self-denial and mortification c. In your publique government by reviving your ancient care and zeal for the sanctifying of Gods Sabbaths countenancing his Ministers and Ordinances and discountenancing whatever Doctrines or practises are contrary to the truth as it is in Iesus and the power of godliness In your Families by private prayer singing of Psalms catechizing your children and servants training them up in Gods feare and restraining them from that pride wantonness and stubbornness which your faithful Pastor now with God was wont much to complaine of and which in these looser times I wish you had not cause much more now to bewaile Now the good Lord help you to stand up for God in your severall places and so to serve your generations Act. 13.36 2 Kings 20.19 that peace and truth may be in your daies that in them your Sun may not go down but when ye are gathered to your fathers in your hopefull and happy posterity it may rise with greater strength and glory as drawing neerer to a more glorious day now approaching that then another generation may not arise after you which shal not know the God of their fathers Judg. 2.10 and so the ages to come may be to seek for Samnium in Samnio old Boston in New But on the contrary That your seed may be so known among the Gentiles Isai 63.9 and your off-spring among the people that all that see them may acknowledge them to be the seed which the Lord hath blessed That this may be the everlasting covenant which God shall make with you and them Isai 59.21 that his Spirit and word shal not depart out of your mouth nor out of the mouth of your seed nor out of the mouth of your seeds seed from hence forth and for ever But that your Congregation may be a Zion which God hath chosen and desired for his habitation of which he may say Psal 132.13 14. This is my rest for ever here will I dwell for I have desired it Is and God enabling me shall be the most hearty desire and prayer of him Who desireth to have no dominion over your faith but to be an helper of your joy ANTHONY TVCKNEY From St. Johns Colledge in Cambridge July 7. 1654. A BRIEFE EXPOSITION UPON ECCLESIASTES THis whole Book is a Discourse not unseasonable for this Countrey wherein men that have left all to enjoy the Gospel now as if they had forgotten the end for which they came hither are ready to leave the Gospel for outward things which are here lively and clearly demonstrated to be vanity yea vanity of vanities Obj. But were not something of Christ more proper for a Minister of the Gospel to handle Ans The way to stir us to seek after Christ is to behold and be convinced of the vanity of all things here below When Eve brought forth Cain she hoped she had got the Promised seed Gen. 4.1 with 3.15 But when she saw by his spirit and carriage that she was deceived in him she called her next sonne Abel Gen. 4.2 which signifieth vanity And so she must see all things to be before she bring forth Seth the Father of the promised seed Now Abel or vanity expresseth the state of all the creatures by the fall And Solomon taketh up Eves word and amplifieth it vanity yea vanity of vanities So this whole book is a Commentary upon the state of corruption Rom. 8.20 A fit Introduction to Christ in the Canticles ¶ CHAP. 1. Ver. 1 2. Ver. 1. The words of the Preacher the sonne of David King in Jerusalem 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity THe chiefe good of the sonnes of men which the morall Philosophers amongst the Heathen sought after but found not Solomon in this book truly and fully openeth to us The Philosophers being vain and wicked themselves how could they finde or teach the true chiefe good but this wise and good King upon his own experience both found it himselfe and taught us to finde it after him The summe of his discourse standeth upon these two points 1. That the chiefe good of the sonnes of men is not to be found in all the creatures under the Sun nor in mens labours and waies about them For they are all vanity and vexation of Spirit 2. That it is to be found in the feare of God and keeping his Commandements Chap. 12. v. 13. These two verses contain First the Title of the book wherein the book is set forth 1. By the Authour 2. And he by 1. His condition Coheleth 2. His Linage the sonne of David 3. By his Office a King 4. The place of his government in Hierusalem v. 1. Secondly the Argument or sum of his discourse or at least of the former part of it v. 2. Wherein is set forth 1. The condition of all things by the Adjunct of vanity all is vanity And this vanity is amplified by many ornaments of Rhetorique 1. An Hyperbole vanity it selfe for vaine 2. Polyptoton vanity of vanities 3. Epizeuxis the like sound continued in the same sentence vanity of vanities 4. Anadiplosis the same sound repeated in the end of one sentence and the beginning of the other vanity of vanities vanity c. 5. Epanalepsis the same sound repeated in the beginning of the sentence and in the end vanity c. all is vanity 6. Anaphora the same sound repeated in the beginning of the sentences
to be found in them then there is in them no happinesse can be in them seek that in better things he that looketh not for much from the creature shall never be much deceived If happinesse could be found in outward worldly things how could God be happy without the world and before the world was made Eccles 2.12 to 17. 12. And I turned my self to behold wisdom and madnesse and folly for what can the man do that cometh after the king even that which hath been already done 13. Then I saw that wisdome excelleth folly as far as light excelleth darknesse 14. The wise mans eyes are in his head but the foole walketh in darknesse and I my selfe perceived also that one event hapneth to them all 15. Then said I in my heart as it hapneth to the foole so it hapneth even to me and why was I then more wise then I said in my heart that this also is vanity 16. For there is no remembrance of the wise more then of the fool for ever seeing that which now is in the daies to come shall be forgotten and how dieth the wise man as the fool 17. Therefore I hated life because the work that is wrought under the sun is grievous unto me for all is vanity and vexation of spirit SOlomon having considered the vanity of wisdome and folly severally and in part now commeth to consider of them joyntly in comparison one with another whereof he rendreth the reason vers 12. because no man had better experience of both of them then himselfe His singular experience though but of one man may stand for a generall observation as if it had been proved by the experience of all men He that should try these things after him should find no more in them then he had done Now upon comparing of them together he first preferreth wisdom above folly by a comparison 1. Of light-excelling darkness vers 13. 2. Of sight excelling blindnesse Or of him whose eyes are in his head above him who walketh in darkness vers 14. Secondly He equalleth wisdome and folly by the events happening to the fool and wise alike Whence he falleth 1. Into an expostulation with himself why he should then be more wise 2. Into a resolution or acknowledgment of this vanity besalling wisdome and wise men which is to finde the like event befalling themselves as fools v. 15. 3. He expresseth in particular what these events be which fall equally upon both to wit 1. Both to be forgotten alike 2. Both to dye alike v. 16. The effect of which in himself he sheweth to be hatred of his life arising from the sense of the grievousnesse of this passage of Gods worke together with the vanity and vexation of spirit which each thing yeildeth to him v. 17. Doct. 1. He that will judge wisely and fully of things must consider of them not only in themselves apart but joyntly also in comparison one with another Thus wise Solomon to give the more right sentence of wisdome and folly doth not only consider them in their own worth and use apart which in case of placing happinesse in either of them he findeth to be vanity but also he turneth his heart to consider them joyntly in comparison one with another Reas 1. It is the nature of a comparison to yeild much illustration and light to the things compared which much helpeth the judgment to discerne of both of them aright Reas 2. In comparing our good things with our betters it helpeth to abate our pride Reas 3. In comparing the evils lying upon us with the greater evils lying upon others it helpeth our contentment Vse 1. To teach us to doe the like in all such things whereof we would take a just estimate as in conceiving aright of our wisdome wealth poverty liberty restraint credit discredit husbands wives children friends neighbours c. comparing them with the estates of others worse then our own it will make us the better contented with our own portion Comparing them with the estates of others better then our own will abate our pride Doct. 2. It is for men of Solomons worth to make Solomons comparisons He knew by Gods own voyce to him that none should succeed him in wisdome and wealth 1 Kings 3.12 13. and therefore he might safely compare his own singular experience of the worth of wisdome and wealth honour and pleasure with the experience of all that should come after him Reas 1. Unlesse a man do know his own eminency above all others in the things whereof he maketh comparisons he will appeare no better then vaine-glorious if not ridiculous Campian challenging both the Universities though his cause had been as good as he presumed it to be yet comming short of sundry learned men in the knowledge of the Greek Tongue exposed himselfe to just disgrace Goliah defying the whole Hoast of Israel and yet not knowing the eminency of the strength of faith above that of Spheare and Sheild made himselfe a scorne and a prey Vse 1. To reprove the insolency of boasting spirits comparing and challenging many times their equals if not betters to their own shame in the end Peter preferring himselfe before all men fell worse then any of his fellowes Solomon excelling all yet maketh comparisons but of equals here Use 12 and 25. Doct. 3. It is not for any to hope to finde more benefit by the use of wisdome wealth honour pleasure then Solomon did v. 12. By folly Solomon meanes the enjoying of all sensual comforts whereof he spake v. 1 to 11. such as wealth honour pleasure Reas à majore If he excelled all others in all these things so far as any of them might be employed to any comfortable or profitable or honourable use It is not for his inferiours in all or any of these to finde more good by them then he had done Vse 1. To teach all men to content themselves with Solomons experience and not look for more benefit in these things then he found If he seeking the chiefe good in them found them all vanity and bitternesse we in following his example shall finde no better successe But the world will not herein believe Solomon though he should arise from the dead and report no lesse to them Doct. 4. There is as much difference in wisdome above wealth and such other sensual delights as is in light above darknesse or in sight above blindnesse v. 13.14 Light excelleth darknesse in sundry points Light is comfortable stirring up to cheerfulnesse and boldnesse Eccles 11 7. But darknesse breedeth sadnesse and timerousnesse So wisdome maketh the face of a man to shine Eccles 8.1 But sensual delights leave a man sad and timerous 1. Light manifesteth things as they be Eph. 13. Darknesse hideth them 2. Light distinguisheth one thing from another Darknesse confoundeth all alike So wisdome discovereth clearly to us the â—…e discernment of things But voluptuousnesse overwhelmeth men with stupidity 3. Light directeth a man in his way but
heap up that he may give to him that is good before God This also is vanity and vexation of spirit THere is no good in man that he should eate and drinke c. even this I saw that was from the hand of God c. Solomon having said that man hath no portion out of his labours but griefe for his travel verse 22 23. he here rendreth a reason of it taken from the continent or efficient cause of goodnesse which he saith is 1. Not man it is not in his power to reach it or give it 2. But God whatever good we receive verse 24. whereof he rendreth a double reason 1 From his own experience verse 25. himselfe was as able and ready to seek good in the creatures as any and yet he could get no other good out of them then as it is said vers 22 23. 2 From Gods manner of dispensing these good things of this life to wit the wise joyful use and benefit of them to the good man the travel about them to heape them up to the sinner and that also for the good mans use verse 26. which argueth that the finding of good by all our labours and travel is not in mans hand but Gods Whereupon he addeth this usual Epiphonema that this also is vanity and vexation of spirit verse 26. There is no good in man or in the power of man So I translate the words in the same sense as the same words are translated Chap. 3.12 Doctr. 1. To enjoy any good by our labour yea so much as to eate or drinke with comfort is not in mans hand but it is the gift of God Jam. 4.13 14 15. Eccles 3.12 13. There is a threefold good which our soules might enjoy by our labours 1 The having of the creature 2 The use of it 3 The benefit of that use None of these is in the power of our labours to attaine unto 1 Not the having of the creature it selfe Eccles 9.11 Levit. 26.19 20. Deut. 8.17 18. 2 Nor the use of it either to our selves which may be intercepted as the use of meat and drinke 1 By sicknesse Psal 107.18 Job 33.20 2 By sadnesse Psal 42 3 and 102 9. and 80.5 3 By sodain feares and dangers 1 Sam. 30 16 27. 1 Kings 7 19 20. Psal 78 30 31 4 By Covetousnesse Eccles 4.8 6.2 5 By scruple of Conscience Acts 10 13 14. or to others 3 Nor the benefit of the Use which is cheerfulnesse and joy in it the refreshing and nourishing which the creature might yeild Haggai 1 6 Acts 14 17. The benefit of doing good to others is acceptance but that is of God too Rom. 15.31 Reas 1. Since the fall the good which God put into the creature Gen. 1 31 is accursed to us for our sin so that now labour and sorrow is all our portion from the Creature Gen. 17.19 2 Goodnesse residing chiefly in God is to be found in the creature only by participation and that at his pleasure Matth. 19 17. By Adams fall goodnesse is devoted to the second Adam to wit the goodnesse of the creature Heb. 2 6 7 8. Hence from him it is derived to us Vse 1 To reprove First confidence in our selves for the getting of this or that good by any means we can use Jam. 4.13 14 15. Secondly acknowledging the good we have to have come from our own meanes Hab. 1.16 Amos 6.13 Thirdly The abusing of meares and drinkes and other creatures to vanity ryot and mischiefe c. the gifts of God are to be used to his service and praise Hos 2.8 9. Vse 2. To exhort to look up unto God for the finding of good in all the meanes we use and to acknowledge him in the attaining of it The Heathens did so to their false god how much more we to the true Dan 5.4 We thanke our Host for our good cheere how much more should we thanke God for it 3. To teach us to look up to God that we may finde good in his Ordinances especially For spiritual and eternal good things are least of all in the power of the creature to give or to receive Doct. 2. It is not for any man to look to finde more benesit by his labours or by the creatures gotten and used by him then Solomon did Reas No man knew the creatures better then he nor how to use them to better purpose neither can any man goe about to get benefit by them more wisely or more seriously Vse To teach us to content our selves with his experience if he found no happinesse by all his labours about the creature if he found nothing by the creature but his labour for his travel no more shall we if we depend upon our labour or upon the creature or seek happiness in either Doct. 3. God giveth to the godly wisdome knowledge and a cheerfull use of the fruits of his labour but to the wicked labour and drudgery for the benefit of the godly verse 26. A man good in Gods sight is here meant the godly as opposed here to the sinner Job 27.13 16 17. Prov. 28.8 Reas 1. It is the end of Gods predestination that all things befalling the wicked should redound to the glory of Gods mercy towards the elect Rom. 9.22 2. The godly having Christ have the world as theirs and all the comforts of it 1 Cor. 3.21 22 23. 3. The godly using the creatures and their own labours about them in their right place and kinde reape that benefit from them which any way they can yeild Matth. 6.33 They in that way finde the blessing of God which exempts from sorrow Prov. 10.22 But the wicked taking the creatures for their chiefe good fall short of God and of that good also from the creatures and their labours about them which otherwise they might attaine Obj. But doth it not oft fall out contrary that the wicked have the world at will and not so the godly Job 21.7 to 13. Psalm 73.3 4 5. and 17 14. Answ First It is so as Solomon speaketh here with many godly they enjoying a wise and cheerful use of their labours and of the creatures and contrarywise many wicked labour and toyl and that uncomfottably for the good of the godly 2. A little the righteous hath is better then great treasures of many wicked Psalm 37.16 For 1. The joy of Hypocrites and worldlings is but for a moment Job 20.5 Isai 50.11 2. Their prosperity is pernicious to them Prov. 1.32 3. The great estates of wicked men never resteth till it be devolved into the hands of the godly but is meane while tossed as a Tennis ball from one hand to another from one family to another Vse To exhort to godlinesse The godly are good in Gods sight they have comfort of their labours The wicked mens labours is also for their benefit and comfort Doct. 4. The disappointment of a mans labour is a vanity and vexation of spirit especially to such as
the third Commandement as spending our Time and Talents in vain Against the fourth Commandement as not labouring fix days and so unfitting us for Rest on the seventh Against the fifth Commandement Pro. 10.5 Against the sixth Commandement in the Text. Against the seventh Commandement Ezek. 16.49 Against the eighth Commandement Pro. 10.4 19.15 20.4 Idleness is counted a Gentlemans life but it is a base and foolish Condition Vse 2. To observe the deceitfullness of Sin to cover and colour Idleness with the name of Quietness but Labour with the name of Travell and Vexation of spirit Self-love maketh us apt to make a good construction of our own ways The vicinity or neerness of Vertue and Vice maketh us apt to mistake and miscall one for another Vse 3. To teach Parents to train up their Children in a way of Diligence If either Parent be idle Children will follow the worse part God gave Christ a Calling to be King Priest and Prophet to his Church the Angels have all a Calling Heb. 1.14 Adam in Paradise a Gardiner Gen. 2.15 Cain a Husbandman Abel a Shepherd Noah a Vine-dresser Kings must be diligent and provident Pro. 27.23 to 27. Queens Huswifes Pro. 31. Vse 4. To teach us to labour most in our chiefest work 2 Pet. 1.10 Phil. 2.12 Eccles 4.7 8. 7 Then I returned and I saw vanity under the Sun 8. There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfyed with riches neither saith he For whom do I labour and bereave my soul of good This is also vanity yea it is a sore travell IN the former Verses next going before Solomon observed the vanity that befalleth the estates of the sons of men through Idleness In these two verses he observeth as great a Vanity that befalleth the sons of men through needless Painfulness to wit the Painfulness that Covetous men put themselves to without 1 Cause 2 End 3 Satisfaction 4 Recreation or Refreshing 5 Consideration First Without Cause he is a Lone man hath no second no Wife Child nor Brother Secondly without End no end of all his Labour no term of it Thirdly without Satisfaction his eye is not satisfyed with Riches Fourthly without Refreshing he bereaveth his soul of good Fifthly without Consideration he considereth not For whom do I labour and bereave my soul of good but not without Vanity and sore Travell and Affliction Doctr. It is a Vanity and sore Travell or Affliction that a Lone man should put himself to endless and restless labour for Riches and yet neither his eye satisfyed with it nor himself refreshed by it nor he so much as to consider with himself for whose sake he taketh so much Pains and so little ease and comfort A Lone man One that hath no Second that is 1 no Wife 2 no Child 3 no Brother Yet there is no end of his labour No end no term or cessation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an End of Intention but an End of Cessation Neither is his eye satisfied with riches that is his desire covetous desire which looketh out of the windows of his eyes hence covetousnesse is called the lust of the eyes 1 Ioh. 2.16 the eyes being that which 1. Breedeth Goverousness Iosh 7.21 2. Is only fed by it Eccles 5.11 He defraudeth First his body of wholsom Dyet Physick Recreation Sleep Eccles 15.12 Secondly his name of honour Thirdly his soul of grace Luke 8.14 1 Reason why without Cause First from the just hand of God upon a man that seeketh not nor maketh the Lord for his God and soveraign good that he shall make the creature Mammon his God and so seek it for himselfe As a godly man labours hard to enjoy more of God whether he have any children or brethren to leave him to or no. Matth. 6.21 Secondly from the ambitious end of some that leaving a great estate behind them it may be said they lived not like Drones or Idlesbies or Prodigals or shallow shuttlecocks but knew how to live and thrive in the world Habac. 2.5 He is a proud man c. 2 Reason why without end First from want of satisfaction in Riches Eccl. 5.10 Secondly from want of attaining a mans proper place when he hath attained never so great wealth A stone resteth and ceaseth to move when it is fallen to the earth which is its proper place But a covetous man ceaseth not his labour because his wealth is not his proper place 3 Reason why without satisfaction First from the insufficiency 1 Of bodily things to satisfie a spirit 2 Of temporal and transitory things to satisfie an eternal and immortal soule Secondly From the unnaturalnesse of this lust It is a disease like the dropsie which is encreased by drinking Yea it is a lust set on fire from Hell Habac. 2.5 4 Reason why without refreshing First from the curse upon creature-comforts Gen. 3.17 Thorns and Thistles is their fruit They pierce the heart through 1. Tim. 6.10 5 Reason why without satisfaction First from the nature of sensual and earthly things they stupifie the heart Hence they are said to choak Matth. 13.22 Secondly from the curse of God upon Idolatry Idols and they that worship them are alike senselesse Psalm 115.8 Esay 44.18 19 20. Vse 1. To observe That sometimes men of great estates and great dexterity and industry to get great estates may yet want children and kindred to leave it to as Nabal 1 Sam. 25.11 And Abraham long Gen. 15.2 with 17.17 As on the contrary some men have wives and store of children and poore kindred to leave it to and yet want estate to leave them Thus First there lieth a vanity upon all mens estates The poor eateth his bread with sorrow because he hath so little for so great an houshold The rich because he hath not whom to leave it to Secondly God bestoweth his gifts severally to some children and kindred but no Riches to others Riches but no children or kindred Which first sheweth the emptinesse of Riches that can get neither children on earth nor father in heaven Secondly calleth upon others for more thankfulnesse who have both wealth and children Vse 2. To teach such as have children to be more diligent in their calling and to be more provident in their expences For Solomon counteth it a vanity and sore travel for men that want children to take such pains not for them that have many 2 Cor. 12.14 1 Tim. 5.8 It is engrafted in nature the old to provide for the young The want whereof God accounteth want of understanding in the Ostrich and cruelty Job 39.14 to 17. Vse 3. To teach the wife her due place she is a second not a first she it not above her husband for he is her head Ephes 5.23 nor beneath children or brethren Vse 4. To disswade from covetousnesse It tireth out body and mind with
restlesse labour and care It yieldeth neither satisfaction nor refreshing It stupifieth and besotteh the heart Vse 5. For a signe of covetousnesse It setteth a man upon more labour then cause we rather covet wealth then consider what to do with it We bereave our selves of many usefull comforts Vse 6. To labour for such wealth as wil satisfie and which wil not bereave the soule of good but feed and refresh it with the chiefe good Esay 55.2 3. Eccles 4.9 to 12. 9. Two are better then one because they have a good reward of their labour 10. For if they fall the one will lift up his fellow but wo to him that is alone when he falleth for he hath not another to help him up 11. Again if two lie together then they have heat but how can one be warm alone 12. And if one prevaile against him two shall withstand him and a threefold cord is not quickly broken UPon occasion of speech of the vanity that befalleth the lonesome estate of men by covetousnesse he declareth another vanity that befalleth the lonesome estate of men though covetousnesse be wanting through unprofitableness and helplesness and therefore preferreth the society of two and much more of three before lonesomnesse And that in all the affairs which are incident to humane life which are all of them either first Voluntary of which kind he putteth in as in the rest one example for many as labour Two have a better reward for their labour v. 9. Secondly Casual if the one fall the other shall help up his fellow Which he amplifieth by the woe or misery that may befall a lonesome man in such case for want of help v. 10. Thirdly natural if two lie together then they have heat amplified by deniall of warmth to one alone v. 11. Fourthly violent If one prevaile against him two shall withstand which he amplifieth by a Proverbiall Epiphonema A threefold cord is not easily broken v. 12. Doct. Society in all sorts of humane affaires is better then Solitariness Some conceive this place spoken in praise of marriage and preferment of it above single life but though that have the place here marriage being one kind of society yet is not marriage onely here meant Yea the Proverb of a threefold cord doth not so fitly agree to that Polygamy is not preferred before Digamy I mean before the marriage of two one man with one woman First in voluntary affaires God would have two workmen chiefe about the Ark 1 Bezaliel 2 Aholiab Exod. 31.2 6. The Egyptians in Pierius Hieroglyphicks expressed the unprofitableness of a solitary man by one milstone which alone grindeth no meale but with his fellow is most serviceable to prepare meale and so bread for man In the body all instruments of action are made by paires as hands feet eyes eares legs things c. though but one head it is because a man hath liberty to consult with many heads in any businesse of importance Yea if the business be urgent and require hast yet he hath another his wife in his own family In spiritual things Christ sent forth his Disciples two by two Luke 10.1 Paul and Barnabas sent out together by the Holy Ghost Acts 13.2 And when they fell out Paul took Silas and Barnabas took Mark Acts 15.39 40. Hence a Pastor and a Teacher appointed to assist one another for one Congregation Rom. 12.7 8. In all duties two or three have a special assistance Matth. 18.20 Secondly in Casual events Though a man may travel often and finde no harm meet with no fall or having fallen may help himselfe yer sometimes a dangerous fall happeneth in which society helpeth and saveth Luke 10.30 which is most apparent in spiritual fals 2 Sam. 12.1 to 13. 2 Chron. 19.2 In these fals which are bodily men sooner feel their falls and the danger of them but in spirituall falls sinne is of a venemous nature and like some poysons blindeth the eyes and stupifieth the feeling so that here a faithful Christian helper is a special mercy Thirdly In natural dispositions and works if one lie alone in old and cold age or in cold weather he is without heat 1 Kings 1.1 2. Brands of fire laid together keep heat one alone though never so wel kindled goeth out In spiritual matters much more Compare 2 Cor. 1.12 13. with Acts 18.5 See also 2 Chron. 24.2 17 18. 26.5 16. Fourthly In violent assaults one much helpeth his fellow 2 Sam. 10.9 to 12. In spiritual assaults it is the like case Eve alone yeilded to the tempter who if she had kept with her husband and consulted with him might have resisted the temptation and kept her innocency Reason 1. From the Lords appointment of mankind to live in Societies first of Family Gen. 2.18 Psal 68.6 Secondly Church Ephes 2.19 22. Thirdly Commonwealth Ephes 2.12 Reason 2. From the variety of gifts given to the sonnes of men and to none all that one might stand in need of another and make use of one another 1 Cor. 12.8 to 11. Yea it is so in Civil gifts No man is skilled in all Occupations Reason 3. From the subordination of some Gifts to others as the Bricklayer to the Mason the maker of morter to both whence these together much further one anothers business and so make better riddance of work and get a better reward Vse 1. To refute the Popish Anchorites and Hermites who think solitary life a state of perfection but Solomon judgeth it a woful estate Vse 2. To refute such as love to be alone in all their counsels and proceedings and are not willing to communicate with others Thus pride of heart maketh a man of a savage nature wild beasts love to goe alone but tame by flocks and herds And to teach men to affect society in all their affairs Solomon though full of wisdom yet had a Colledge of wise Councellors 1 Kings 12.6 Vse 3. To perswade also seasonably to marriage yea as preferring it before single life Gen. 2.18 Adam had no need of a wife as a remedy against incontinency yet married Vse 4. To teach men in societies to doe one another the more good Else Solomons discourse falleth Now a daies company doth one another much hurt Eccles 4.13 to 16. 13. Better is a poor and a wise child then an old and a foolish King who will no more be admonished 14. For out of prison he commeth to raign whereas also he that is born in his kingdom becommeth poor 15. I considered all the living which walk under the Sun with the second childe that shall stand up in his stead 16. There is no end of all the people even of all that have been before them they also that come after shall not rejoyce in him surely this also is vanity and vexation of spirit IN these words Solomon declareth the vanity and vexation of spirit that befalleth upon Kings and Princes and so upon Royal estates and that from a double ground or cause
lesse desirable before another which to men doth commonly seem to be much more desirable The house of feasting is commonly preferred amongst men as more desirable to be gone unto above the house of mourning but here the day of mourning even the greatest mourning mourning for the dead is preferred before the house of feasting Better it is saith he to go to the house of mourning then to the house of feasting whereof he giveth two reasons First from the property of the house of mourning to wit for the dead It is the end of all men Secondly from the good use which the living will seriously make of his house of mourning and of the cause of mourning which he there beholdeth the death of some friend or neighbour The living will lay it to his heart Doctr. 1. It is better or a more desireable good thing to go to an house of mourning for the dead then to an house of feasting for the solace of the living Of feasts there be three sorts 1. Civil feasts where a fourfold solace First Eating the fat and drinking the sweet Secondly Loving and neighbourly company Thirdly Pleasant discourse and sometimes Musick Fourthly Increase of mutual neighbourly love 2. Prophane or riotous where the former comforts are abused and perverted First by Excesse in eating and drinking to gluttony and drunkennesse Secondly The Company swaggering and debaucht Ruffians Swearing and roaring Boyes Thirdly Instead of pleasant discourses Ribaldry wanton songs and dances abusing of the name of God or man Fourthly fallings out and quarrellings or else linking in conspiracy to doe some mischiefe 3. Holy feasts where First Gods institution or special mercies invite to thankfulnesse and meat and drink as before God Exod. 18.12 Secondly Christian company Thirdly Holy conference Luke 14.1 to 8. and so to the end Fourthly Increase of childlike love to God and brotherly love one to another Of this last sort of feasts the comparison is not put for Gods ordinances are more edifying then his providences Nor it it to civil especially to godly men put of the second sort of feasts Riotous For to honest and good men It is an house of mourning to be in such an house of feasting Psal 120.5 But here he speaketh of such an house of feasting as is contrary to the house of mourning Reason 1. From the nature of the occasion of that mourning it being the death of some or other desirable person in the family that death is the end of all men If the person dead were not desirable there is little or no mourning for him 2 Chron. 21.19 20. But if there be mourning all useful men will see their own end in his which is very wholesome to our spirits Deut. 32 29. Lamen 1.9 In feasting men are apt to put the evil day far from them Isai 56.12 Amos 6.3 to 6. Secondly In the house of mourning we shall be occasioned to take to heart what we see yea to lay it as a plaister to our heart Text Not so readily in an house of Feasting Object But doth not the house of feasting offer to our hearts many serious and savoury meditations Doth it not set before us First A spectacle of Gods bounty leading to Thankfulnesse Psal 145.16 and Repentance Rom. 2.4 Secondly The variety of Gods goodnesse dispersed in the several creatures Acts 14.17 Thirdly The wisdome of Gods providence preparing and gathering the meat and company from sundry quarters of the world Psal 145.15 Fourthly The large extent of Christian liberty purchased by the blood of Christ 1 Cor. 10.27 Fifthly The fatnesse and sweetnesse of spiritual and heavenly food a minori Luke 14.15 Sixthly A spurre to enlargement of fruitfulnesse after a Feast we expect our horses after well meating should travel better Answ It is true a Feast setteth before us many spiritual advantages But yet First A mans spirit disposed to cheerfulnesse is more exposed to lightnesse Secondly Sad objects make deeper impression upon our affections Thirdly The company at a Funeral are not so apt to draw our minds away by cheerful discourse as at a Feast Vse 1. To reprove Funeral Feasts for it maketh the house of mourning and feasting all one Vse 2. To teach us the estate of our nature God seeth it better for us to meet with sad and mourneful Occurrences then cheerful Vse 3. To teach us so to lay to heart the death of others that it may be better to us then the best meals meat better then a feast If thou art a living man lay sad objects to heart especially this of death more distinctly lay to heart First Death it selfe Secondly the causes of it Thirdly The effects of it Fourthly The manner of it Fifthly The subject of it In death it selfe see a spectacle of thine own mortality Josh 23.14 1 Kings 2.2 Wait therefore for a change Job 14.14 In the causes of it First Moral or deserving look at sin Gen. 2.17 Rom. 5.12 especially original sin Learne to mortifie that kill that which else will kill us soul and body Secondly Natural diseases see the evil of corrupt nature and life Rom. 6.23 Thirdly Violent 1. From Magistrates First Justly learne to feare such wickednesse Deut. 17.13 Secondly unjustly learn constancy to the death Rev. 2.10 Secondly from thieves and robbers and then learn 1. to walk regularly with God who else may and wil deliver into such hands Ezek. 21.31 2 If the man slain were godly learn to avoyd the misconstructions which are wont to be made of it Prov. 25.26 Thirdly from selfe either through 1. Distresse as Saul 2 Disgrace as Achitophel 3 Despaire as Judas Hence learn patience in affliction with faith to prevent all such evil In the manner of it First some die 1. suddenly Job 21.13 23 24. Hence learn first preparation for sudden changes secondly submission to reproofs Prov. 29.1 2. Lingringly Job 21.25 Hence learn not patience only but long-suffering Secondly some die distracted Learn hence 1. To commit our senses and understanding to God 2. Settle peace of conscience which wil keep our minds in Christ when not in our senses Phil. 4.7 In the subject 1. some die in sinne carnall persons and they die first Either as stones 1 Sam. 25.37 38. Hence learn weanednesse from worldlinesse which stupifieth the heart Secondly or presuming Matth. 7.22 Hence learn to build on a rock Matth 7.24 to 27. Thirdly Or despairing as Judas Hence learn to beware of sins against conscience 2. Others die in Christ and that first either troubled in mind conslicting with desertions Matth. 27.46 Hence learn To live by faith against sense Job 13.15 Luke 23 46. Secondly Or comfortably 1. Expressing their joy and confidence 2 Tim. 4.6 7 8. 2 Instructing and exhorting others Gen. 49. Hence learn first to live uprightly and justly Psalm 37.37 Secondly Boldnesse in Christ against death Rom. 8.38 39. Eccles 7.3 4 5 6. 3. Sorrow is better then laughter for by the sadness of the countenance the heart is made
the beginning of it the beginning of it may be harsh and unpleasant but the end of it is wholsome and medicinable v. 8. Fourthly from the excellency of the patient in spirit as otherwise so especially in hearing and bearing the reproofs of the wise above the proud in spirit v. 8. Whereupon he inferreth a grave and wise admonition not to be of an hasty spirit to anger neither in hearing reproofs nor generally in any other case taken from the proper subject of the residence of anger for Anger resteth in the bosome of fools vers 9. Doctr. It is better to heare and bear the rebuke of the wise with submission and patience then with oppression and passion with pride and anger This seemeth to be the very proper scope of Solomons words in this place 2 Sam. 12.7 to 13. 2 Chron. 19.2 3 4. 1 Kings 22.8 Let not the King say so Mat. 16.23 Gal. 2.11 to 14. Reason 1. From the madnesse that a wise man shall fall into by oppressing a wise Reprover in that first he wil distemper and enrage himselfe 2 Chron. 16.10 Secondly he will destroy the heart and life of the gift of reproofe It will no more profit then Physick vomited up or a plaister cast aside Thirdly he may also distemper and enrage the reprover Jer. 20.7 8 9. v. 14 to 20. At least it wil force him to keep silence Amos 5.10 13. This may be referred to the second Reason 2. From the excellency of the word of reproofe in the end above what it appeareth in the beginning Psalm 141. 5. Prov. 28.23 Physick may be bitter and loathsome at first yet health by it recompenceth that Reason 3. From the excellency of the patient in spirit above the proud in spirit vers 8. Patience first possesseth the soule Luke 21.19 Secondly inheriteth promises Heb. 6.12 Thirdly it maketh us perfect Jam. 1.4 Reason 4. Implied in the Text vers 8. from the root of all rejection of reproofe which is pride of spirit Prov. 13.1 15 12. Pride first God abhorreth and scorneth and resisteth 1 Pet. 5.5 Psal 138.6 Prov. 3.34 Secondly is the presage of sudden destruction Prov. 29.1 Vse 1. To teach us to eschew all oppression especially of our reprovers It argueth us and maketh us mad Prov. 28.16 It discourageth a reprover from putting forth the faithfulnesse of his brotherly love Jer. 20.9 Amos 5.13 Yea he is now excused in his silence Matth. 7.6 It eateth out the heart and life of a gift of the reproofe given 1 Kings 22.8 v. 27 28. 2 Kings 5.12 13. Vse 2. To teach us to be patient in hearing and bearing reproofs The end of them is better then the beginning the beginning may seem harsh and bitter but the end is wholsome and comfortable as of all affliction Heb. 12.11 2 Cor. 1.6 7. chap 7 8 9 10 11. It is not meant of all things universally that their end is better then their beginning for it is otherwise in some things 2 Pet. 2.20 Matth. 12.45 Prov. 20.21 But it holdeth in this duty of Admonition and all Afflictions inward and outward to the godly All impatience here argueth pride of spirit as appeareth by the opposition Text v. 8. Vse 3. To teach us to expresse patience rather then pride and to prefer it both in our judgements and in our practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man of a long breath which argueth a patient spirit men of a short breath are soon hot men of hot hearts breath quick and short as in cholerick and aguish men Patient in spirit exceeds the sproud first in understanding and wisdom Prov. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritû a man of a coole spirit is of great understanding Secondly in strength and courage Prov. 25.28 16.32 Thirdly in honour Prov. 22.4 Fourthly in profiting by all means of grace In word Luke 8.15 In affections Rom. 5.3 4 5. Some think it their excellency and magnanimity to bear no coals at any mans hand but to give every man as good as he brings Patience they condemn for cowardise but the Spirit of God judgeth otherwise Eccles 7. v. 9. 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles DOctrine 1. To be of an hasty spirit to anger God forbids it to his people Prov 14.17 Jam. 1.19 Prov. 16.32 The spirit is hasty to anger when anger ariseth First without cause Gen. 4.5 6. Jonah 4.9 This is hasting before the cause Secondly without measure passing the bounds 1. Of our calling Acts 7.26 27. Gen. 34.25 with 49.7 2. Of love First As when instead of brotherly admonition we fall to clamour rayling scolding not reproving sin by Scripture names and arguments but vexatious termes Eph. 4.31 Secondly When we are not fit to pray for those we are angry with Exod. 32.19 30 31 32. 1 Sam. 8.6 with 1 Sam. 12.23 15.35 Thirdly Of reason Luke 6.11 Acts 22.23 2 Chron. 28.9 Fourthly Of Justice Zach. 1.15 Fifthly Of due season 1. After sun-setting Eph. 4.26 27. 2. After the offenders acknowledgement of his offence Luke 17.3 4. And these are hasting before the measure or proportion of the cause Reason 1. From the proper subject of the residence and rest of anger It resteth in the bosome of fooles Text Wherein Solomon takes of an excuse which men are wont to make of their holinesse Though I be somewhat hasty yet I thanke God anger doth not rest with me Yes saith Solomon If thou beest hasty anger resteth with thee and argueth thee a fool For a man could not have anger so ready at hand hastily if it did not rest with him the habit of sinful anger resteth there though the act be quickly transient Object Cholerick men are soon stirred and yet they are not all fooles the fools are commonly sanguine as the simple light fond fool or flegmatick as the dull Asse fool or melancholick as the lunatick fool Answ A cholerick fool is a frantick fool Every complexion in excesse is subject to folly yea to madnesse but if choler be subdued to reason cholerick men though they could be soon hasty if they see cause yet will not be where there is none A man of quick speed for race yet will not run till he see cause Quest But what folly is in Anger Answ First Rashnesse Isai 32.4 Secondly Stiffenesse Jonah 4.9 blinde wilfulnesse Thirdly Outragiousnesse Prov. 27.4 Fourthly Unprofitablenesse Anger unfitteth a man First To do good Jam. 1.20 Secondly To take good 2 Kings 5.12 As a man when his house is all on a light fire himselfe in the midst of it can heare no direction given him from without nor himselfe able to doe ought within So is a man in a burning anger neither able to direct himselfe nor to take counsel from others Reason 2. From the Image of God which should shine forth in us He is slow to anger Psal 103.8 Vse To cast discouragement as it were coole water
upon this angry passion The Sea when it foameth and rageth purgeth it selfe and a pot boyling casteth out foame and scumme but a man boyling with anger and wrath both uttereth his own shame and yet keepeth the filth within Physitians count it a signe of deadly danger when a sicknesse or distemper so altereth the countenance that you cannot know the same man so Job 14.20 Anger will doe as much Dan. 3.19 Physitians will also say It is a signe of the healing and abatement of an Ague when in an hot fit the tongue is cleane but if the tongue be foule it is a signe the disease is still strong When a man in his anger giveth never a foul word it is a signe of an healthful spirit but the soul is distemped if the speech in anger be foul If a glasse bottle be full of cleane water though it be stirred there ariseth no mud but if mud arise when it is stirred the water was foul in the bottome so is the spirit of a man foul within that being stirred sheweth distemper Let therefore all hastinesse to anger against all sorts of persons at all times be eschewed For Solomon here limiteth it to none be it against husband or wife child or servant friends or enemies 2. Yet this hindreth not just anger Eph. 4.26 2. But it much more condenmeth all malice hatred study of revenge for all these are from anger resting in the bosome Eccles 7. v. 10. 10. Say not thou What is the cause that the former dayes were better then these for thou doest not enquire wisely concerning this SOlomon in this Chapter hath hitherto shewed the vanity of sundry things of good account in the world in comparison of other things of lesse esteem and hath therefore preferred First A good name before a good oyntment Secondly The day of death before the birth day Thirdly To goe to the house of mourning before going to the house of feasting Fourthly To heare the rebuke of the wise before the song of fooles In this verse he goeth on with the like argument not preferring elder times before the present though generally men are apt so to doe Parts two 1. A prohibition of taking it for granted that elder times are better then these and of the inquiry after the reason of it Say not thou what is it that the former times were better then these 2. A reason of the prohibition taken from the want of wisdome in such an apprehension and enquiry for thou doest not enquire wisely or out of wisedome concerning this Doctr. 1. The ordinary conceit that men have of the excellency of former times above these and their ordinary inquiry into the reason thereof is not out of wisdome Heathen Authors may be quoted not for divine or Evangelical points but natural or moral Both Heathen and Christians are wont to have such a conceit that former times were better Horace his old man is laudator temporis acti se puero Againe saith he Damnosa quid non imminuit diesë Aetas parentum pejor Avis tulit nos nequiores mox daturos progeniem vitiosiorem Boetius de consolatione Philosophiae Fortunae nimium prior Aetas c. Thus ordinarily men extol the cheapness of former times their great hospitality their kind neighbourhood their honest dealing their skilful workmanship none such now adayes their liberal almes deeds their devout piety their deep wisdome their valiant acts The reasons which men are wont to give of it are not wise as First Lassa effaeta natura The decay of the strength and goodnesse of nature in the world and all the creatures But this is no good reason for nature decayed by the flood yet the times have been better Secondly The goodnesse of the old religion Ier. 44 17 18. The Heathen thought the Empire flourished more under the worship of Jupiter and other false gods then under Christian Religion The devouter Papists thinke the same that it was a better world under their Religion then ours but if the old Religion have been worse the following times may be worse for their sins Jer. 41.21 22 23. Thirdly The change of times which some thinke are alwayes for the worse So Emanuel Sa But neither times nor starres were made to rule us Reasons of the want of wisdome of such a conceit and such enquiry First From the like estate of former times as of these no new thing under the Sun Eccles 1.9 Secondly From the cause of the worse appearance of present times from fonde mistakings As First In youth want of Judgement to discerne and judge of good or evil Thy Judgement then was green and raw young mens spirits are green and cheerful and so looking through a green glasse as it were thou sawest all things green and pleasant Old men are splenetick and sad and see all things through darke and sad fumes and so accordingly thinke hardly of them Besides by better experience old men now can discerne much evil which before they could not observe Secondly Through ignorance of history which speaketh of as bad times as ours Or else through the choyce that Historians make to tell of notable matters and neglect common occurrences besides its pleasant to read in stories of great warres and exploits but to feele them would seem Tragical Thirdly Through following sense in this conceit evils present seem worst as in governments so in the whole life of man Fourthly Through discontentment with a mans own personal condition and envy at others and vaine glory in our selves hence Nestor Oh mihi praeteritos referat si c. Vitio malignitatis humanae vetera semper in laude praesentia fastidio esse Tacitus Fifthly Through curiosity whilest men look more at others then themselves whereas if every man laboured to amend himselfe the times would soon amend Reaso 23. From the true estate of this matter which may be discerned and observed in these particulars First When Princes and people are good in Gods sight the times are better 2 Chron. 15.1 to 6. Prov. 29.2 when they are wicked then worse Ibid. Jer. 22.15 to 18. Levit. 26 throughout Deut. 28. Davids time better then Sauls But Rehoboams afterwards worse Secondly When Churches are well administred and encouraged therein the times are better else worse Hos 2.16 to 23 with verse 8 9. Thirdly Sometimes the times are better for something and worse for others both formerly and after Davids time better then Solomons for warre and noble victories Solomons better for peace and plenty and building and Merchandize In the same times one place may be growing better when another groweth worse Ephesus may be decaying when Thyatyra encreaseth Rev. 2.4 19 Some in every age are good even now there be men antiquâ fide priscis moribus And some in every age are nought Reason 4. From the principal cause of all passages in the world which is not mans weaknesse or goodnesse but chiefly the wise and strong and good providence of God who presenteth every age
For the original Text speaketh of this wisdome that is this wisdome whereby a man avoydeth both the folly of continuance in sin verse 17. and the overmuch wisdome of excessive righteousnesse verse 16. In both which men undoe or destroy themselves this wisdome will strengthen a man more to wit By supportance and By deliverance then ten that is many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords and friends in the City meaning the Court which resided in the City and whereto they resorted Ten often put for many Numb 14.22 Job 19.3 Reason 1. From the presence and protection of God with such whose wayes are pure and upright before him 2 Chron. 16.9 Psal 18.20 21 23 24. God is First The light of our countenance Psal 42.11 43 5. Secondly The staffe of our maintenance Psal 16.5 Thirdly The horne of our deliverance Psal 18.2 Reason 2. From the protection and Ministery of Angels who are greater then the greatest men Psal 34.7 91 11 12. 2 Kings 6.15 to 20. Reason 3. From the favour which wayes of true righteousnesse finde even of strangers 1 Pet. 3.13 Job 5.19 to 23. even of enemies Prov. 16.7 Reason 4. From the failing of all great friends when Gods hand is heavy upon him as also in death when righteousnesse faileth not Prov. 11.4 Psal 146.3 4 88 18. Job 6.15 to 21 9 13. Vse 1. To remove the stumbling blocke out of the way which hindreth many from breaking off their sinful courses to wit from the losse of their great friends Nay the wayes of true righteousnesse procure great friends by Gods over-ruling hand Prov. 22.11 2 Kings 10.15 16. Jehu was but an Hypocrite yet would countenance a good man and take countenance from him even wicked Princes by perswasion have befriended the Church Vse 2. To exhort such private Christians and the whole state of the Countrey to walke and grow up in this wisdome it may be our strength when all else may faile us in City and Country Psal 27.10 11. Eccles 7. v. 20. 20. For there is not a just man upon Earth that doth good and sinneth not SOlomon having commended this wisdome as strengthening the wise above many great friends in Court or City where by a man neither maketh himself over-righteous nor over-wicked in this verse he giveth a reason of it taken from the infirmity of the most righteous man upon Earth As who should say doe not make your selfe over-righteous so righteous as no fault to be found in you as Ephraim did Hos 12.8 For there is not a just man upon Earth that doth good and sinneth not Doct. 1. Perfection of righteousnesse so as to doe good without sin is not to be found in any man no not in the best man upon the Earth 1 Kings 8.46 Psal 130.3 143 2. Job 9.3 and verse 30.31 Clothes defile As testifying our sinful nakednesse which was the cause of it Gen. 3.7 The meaning of the doctrine is First That in many things and in some things more then other all men even the best men doe sin Jam. 3.2 either omitting good or committing evil Noah Abraham Lot Moses David Peter Secondly That in all things in our best actions we sinne something Neh. 13.22 Exod. 28.38 Psal 80.4 Rev. 8.3.4 Reason 1. From Gods wise and just desertion of every one of his servants sometimes or other for a season Either To know what is in our hearts 2 Chro. 32 31. or to chasten First Our carnal selfe confidence Matth. 26 33 35. and so to chasten our neglect of stirring up our selves to lay hold of God Isai 64.6.7 Secondly Our uncircumspect and unjust walking neglect of pondering the paths of our feet Psal 119.9 Prov. 4.26 Reason 2. From the contrary lusting between the flesh and spirit Gal. 5.17 hence floweth an impossibility of doing any one duty perfectly Lust in him sinneth not the person If rebellious or irregular subjects of confederate Princes trespasse one upon another it is not the trespasse of the state whilest the Princes condemne it and punish it now the judgement and will are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man the carnal part are but as rebellious subjects Vse 1. To refute 1. Perfection of works held by Papists Catharists of old and herewith possibility of keeping the law 2 Justification by works Psal 143.2 Rom. 3.23 24. 3 Merit of Works 4 Supererogation 5 The immaculate perfection of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men Gen. 1.26.27 Vse 2. To convince carnal wicked men of their abundance of sin seeing the most godly and just fall Job 15.16 Vse 3. To shew us where our happinesse lyeth to wit not in our own innocency but in the covering of our sins Psal 32.1 2. And therefore we to seek for all our righteousnesse in Christ Phil. 3.7 8 9. Rom. 3.23 24. Vse 4. To mortifie pride of our best duties Vse 5. To teach us to beare evils at Gods hand patiently Micah 7.9 Vse 6. Not to be masterly censorious of the failings of our brethren Jam. 3.1 2. John 8.7 Vse 7. To comfort the godly righteous against the feare and griefe of death in our selves or our Christian friends In death the spirits of just men are made perfect Heb. 12.23 else death were not the last enemy if sin remained after it contrary to 1 Cor. 15.26 Eccles 7.21 22. 21. Also take no heed unto all words that are spoken lest thou heare thy servant curse thee 22. For often times also thine own heart knoweth that thou thy selfe likewise hast cursed others SOlomon having observed vers 20. that there is not a just man upon earth that doth good and sinneth not he hence inferreth this Corollary Not to set a mans heart upon all the words that are spoken not upon all their hard sayings and ill speeches wherein all men even the most wise and just are sometimes too blame either in speaking or in giving occasion to be spoken Parts two first an Exhoration not to set our hearts on all the words spoken that is 1. Not to listen after them 1 Sam. 24.9 with 1 Sam. 24.8 9 10. 2 Not to be over deeply affected with them 1 Sam. 18.7 8. 3 Not to pursue the same with revenge 2 Sam. 19.19 20. Secondly Confirmation by Reasons two 1. From the inconveniency which may easily attend it so a man may hear his own servant cursing him or sleighting him v. 21. 2. From the conveniency of Gods wise and just hand in measuring to us as we have measured to others which that we have done Solomon argueth from the testimony of his own conscience v. 22. Doct. 1. It is not good to set a mans heart upon all mens speeches of him no not upon the hard and sleight speeches of his own servants against him to wit First In case men speake vanity to wit 1 Out of a vanity of minde not upon any grounded cause or just occasion Psal 12.2 144.8 2. Unto vanity
Solomons example what manner of Account books we should keep between the Lord and our soules to wit First Exact and particular motives 1. It prevents Gods examining and judging us when we are strict in examining and judging our selves 1 Cor. 11.28 31. 2 It will make our first Repentance more thorough and sincere Secondly prayers more fervent and humble Thirdly Christ more precious and glorious Fourthly Mortification more powerful Fifthly heart more watchfull Sixthly life more regular Psal 119.59 3. It will leave the conscience first more peaceable sin unaccounted of will be like a debt unreckoned and terrifie or at least trouble the conscience Psal 25.7 Iob 13.26 Secondly more pure sinne unaccounted for is unrepented and like a Canaanite wil let in the divel at the back doore as Jonah that repented of disobedience to Gods call but not of the pride of his heart the cause of it hence he is passionate again for disgrace Chap. 4.1 Or the second and third may be put together as a motive from the benefit redounding first to our selves in our Consciences hearts and lives Secondly To our Duties in our repentance prayer and mortification Thirdly to Christ Secondly constant motives 1. Else our hearts will grow hard and barren and full of lusts and passions as the soyle but once plowed will grow fallow and barren of good fruit but abounding in weeds Thirdly sensible of its own Defectivenesse Motives 1. It will call in for an higher search even from God himselfe without feare and terrour Psal 139.23 24. 2. It will stirre up to prayer for pardon of secret sinnes Psal 19.12 Vse 3. To teach us the right way of judging and admonishing others without arrogance or Hypocrisie Solomon here passeth a deep censure upon men and women v. 28. but before this he taketh a strict account of himselfe This method is needfull to reckon first with our selves Mat. 7.5 Eccles 7. v. 28. Doct. 1. There is a great scarcity of men worthy the name of men or quitting themselves like men and a greater scarcity of women worrhy of the name of women and Kings of all men especially penitent Kings have most cause to to say so Or There is a great scarcity of good men and a greater scarsity of good women especially about the Court. For Solomon speaketh of what himselfe found One man among a thousand have I found which argueth a great scarcity of men and surely he doth not meane that men for the most part are no men but not good men not such as are worthy the name of men that quit themselves like men as they should according to 1 Cor. 16.13 in our several relations and employments 2 Sam. 10.12 See the like phrase Prov. 18.22 So 1 Chron. 6 10. Jehojada or Azariah either of both for the holy ghost giveth liberty to understand either Sacerdotem egit executed the Priests office why did not their Predecessors and successors execute the same office true but not with like Priestly wisdome courage zeal faithfulnesse There is such a like phrase in Job 33.23 One of a thousand to declare to a man his righteousnesse and so his failing and falling short of it that is a faithful admonisher of the scarcity of faithful men David a Courtier complaineth Psal 12 1. Prov. 31.10 Reasons of few men 1. From the paucity of the Elect Matth. 20.16 And if not Elect then not effectually called and then Christ not being united to us we are still full of selfishnesse self-conceit self-will self-seeking Reason 2. From the hardnesse and straitnesse of the gate and wayes of righteousnesse with the contrary liberty and ease of the gate and wayes of sin and death Matth. 7.13.14 Reas 3. From the variety of the changes of relations wherein a man stands A man that is a good servant if he become a Church member he can despise his Master whether he be carnal because such or a brother because then equal in Christ hence 1 Tim. 6.1 2. Reasons of fewer women 1. From their greater liablenesse to deceit and temptation 1 Tim. 2.14 Reas 2. From their greater vehemency and impotency in their passions and lusts not only on good objects 2 Sam. 1.26 but on evil also 1 Kings 21.25 Reason 3. From their great superstition Acts 13 50. 2 Tim 3.6 7. This Solomon found by experience Reasons of fewest in Court 1. From the greatest paucity and rarity of great men called 1 Cor. 1.26 Reason 2. From the affected liberty of great men especially Jer. 5.5 Reason 3. From the self-seeking of flattery frequent in Courtiers Hos 7.3 5. 2 Chron. 24.17 1 Kings 22.13 Reason 4. From the temptations that follow the Court Immunity from Controlment Amos 7.13 Isai 30.10 Impunity from the hand of Justice The Court is commonly made a sanctuary for iniquity Vse 1. To refute the Papists note of the Church multitude Not one of a thousand more Mahumetans then Christians of all sorts Vse 2. To diswade men from blessing themselves in leading such a life as most men lead Exod. 23 2. Scarcity of good store of company in good wayes is no just discouragement from walking in them yet with this caution not therefore to neglect the multitude of the godly whether in matters of Judgement or practice 1 Cor. 14 36. 1 Cor 11.16 Vse 3. To humble both men and women for this scarcity of goodnesse amongst us See how low sin debaseth we are not worthy the name of men and women by reason thereof Prov. 30.2 Psal 49.20 73.22 1 Cor. 15.32 Eccles 3.18 Grace maketh us like to Angels yea to God himselfe amongst men one of a thousand but sinne maketh us rather beasts then men Not one man scarce of a thousand or woman that quit themselves well in all their relations Vse 4. To weane us from affecting to live in the Court where of all places goodnesse is most rare God threatned preferment in a great Court for a great plague 2 Kings 20.18 Vse 5. To teach good men and good women especially to be the more thankful that God should shew us such special grace and favour as to passe by thousands and call us to goodnesse Universall righteousnesse endoweth us with rare excellency such as is scarce found in a thousand Eccles 7.29 29. Loe this onely have I found that God hath made man upright but they have sought out many inventions IN this verse we have set downe the third experiment or event which Solomon found upon taking account of his own wickednesse and folly to wit the righteousnesse of God in his work about man but mans perverse subtilty in inventing wayes of backsliding or Apostacy from God Quest 1. How doth he say he found this only seeing he found two other things before First The bitternesse of wicked women verse 26. Secondly The scarcity of good men and greater scarcity of good women verse 18. Answ By Onely is meant chiefly as Iosh 1.7 8. Gal. 2.10 Prov. 4.3 with 1 Chron. 3.5 Cant. 6 9. Quest 2.
is neglected v. 16. Thirdly that the words of the wise are more heard in quiet then the cry of a Ruler among fools v. 17. Fourthly That wisdom is better then weapons of war Fifthly that one sinner destroyeth much good v. 18. Doctr. It is a matter of much wisdom or a matter affording much wisdom to the observers of it A little City of small strength and few inhabitants besieged by a great King with strong bulwarks to be preserved and delivered by one poor man and yet the poor man to be neglected So Abel in Beth-maacha by a wise woman 2 Sam. 20.15 c. Samaria by Elisha 2 Kings 7.1 c. Hierusalem by Isaiah 2 Kings 19.2 c. Thebes by Epaminondas Lampsacum from Alexander the great by Anaximenes Siracuse by Archimedes from Marcellus Alexandria by Anatolius from the Roman forces See Valer. Max. l. 7. c. 3. Euseb lib. 7. c. 26. Reasons of this power of wisdom First Gods pleasure to magnifie and exalt gifts of mind above gifts of body as the soule it selfe is more excellent then the body Prov. 21.22 Eccles 7.19 Secondly From the wisdome of spirituall wisdom to entrust God with the cause of the City it selfe 2 Chron. 20.12 15. Prov. 18.10 Prov. 30.26 Reason of neglect of the wise poor First the envy of the rich Secondly the conceit of his want of means to get any wisdom but by some chance hapning on a good course Matth. 13.54 55. Thirdly from the vanity incident to all the good things of man by the fall Eccles 1.2 Fourthly from the wisdome of God to prevent a poor wise mans pride Vse 1. To teach wise men to observe the greater wisdom in the greater passages of humane affaires by weaker means vers 13. Where God soweth much we should reap the more Vse 2. To teach us Wisdom is better then strength or weapons of war v. 16 18. Vse 3. To observe the neglected condition of a poor wise man v. 15 16. Vse 4. To observe a time of silence and quietnesse wherein to utter words of wisdom Vse 5. To teach us that as one poor wise man may doe his Countrey much good so may a sinner by his wickednesse doe his Countrey much hurt v. 18. Achan did much hurt Josh 7.11 12. Jonah also though a good man yet erring out of the way and wandring in sin Jonah 1.11 Reason From the contagion of sin 1 Cor. 5.6 The troublers of Israel are the sinners in Zion 1 Kings 18.17 18. Eccles 10.1 1 Dead flies cause the ointment of the apothecary to send forth a stinking savour so doth a litle folly him that is in reputation for wisdom and honour SOlomon having shewed the vanity incident to the wisdom of a poor man to wit 1. To be neglected not heard Secondly if heard and followed yet he to be forgotten chap. 9. v. 15 16. In this verse he sheweth the vanity incident to the wise man who is also honourable to a man in reputation for wisdom and honour which is to be blemished with a little folly and that little folly to be like a dead fly corrupting a precious box of Oyntment So this little folly to corrupt and blemish the excellency of wisdom in an honourable person In the Text three things are compared with three First a man of reputation for wisdome and honour with the precious Oyntment of an Apothecary Secondly a little folly with a dead fly Thirdly the evil which a little folly doth to such a wise honourable man with the evil which a dead fly doth to precious oyntment which is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to putrifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to send forth a putrified savour Doctr. As an honourable wise man is like an Apothecaries precious oyntment and a little folly like to a dead fly So is the corruption which a dead fly causeth in that oyntment like the hurt which a little folly doth to an honourable wise man The Apothecaries precious Oyntment excelleth First in quality as Odour John 12.3 perfuming a whole house Cant. 1.3 and Colour Psal 104.15 Secondly in manner of skilful confection Thirdly in efficacy or vertue for healing and refreshing Prov. 27.9 So doth the wisdome of an honourable wise man excell first in odour it sendeth a sweet perfume all the Countrey over 1 Kings 3.28 Secondly In colour causing the face to shine like an oyntment Eccles 8.1 Acts 6.15 Thirdly in manner of skilful confection Fourthly in efficacy and vertue Prov. 27.9 A little folly is like a dead fly like first in quantity both little Secondly in quality both of them 1. Base and contemptible 2. Unprofitable 3. Noysome and troublesome Psalm 78.45 Exod. 8.24 A living fly is no better a dead fly baser as in a like Eccles 9.4 As a dead fly causeth a precious Oyntment to putrifie and to send forth an evil savor So doth a little folly corrupt and dishonour an honourable wise man Pineda marvelled how a dead fly should so much corrupt a precious Oyntment seeing he found it not so in his countrey But there is a difference first of flies which in Eastern Countreys are many of them more venomous and noysome Psalm 78.45 Secondly of Oyntments which in those Countreys are more pure and precious which in ours are more grosse and greasie they annoynted their heads and faces Matth. 6.17 Eccles 9.7 Solomons folly in loving strange women cotrupted his spirit to take them as wives and concubines then to tolerate their Religion then to adorn it with countenance of goodly Temples and with maintenance of Priests and Sacrifices Whence the Mount Olivet on which their Temples were built was called the mountain of corruption 2 Kings 23.13 yea it corrupted all Israel and Iudah A pang of folly in David so weakned his reputation as offended all Israel with the savor of it and caused a great rebellion against him A little folly in Asa banishing the Prophet in Jehosophat making affinity with Ahab in Vzziah offering Incense in Hezekiah shewing his Treasures in Josiah going to war against Pharaoh Necho corrupted and dishonoured the Government of them all Reason 1. From a more observable desilement of the most pure and precious things as in the purest cleare linen the smallest spot is soon espied Reason 2. From the vanity which God seeth it meet the best gifts and parts should be stained withall Isai 23.9 Vse 1. To exhort men of place and honour to seek after wisdom both together maketh them as precious Oyntment Folly in dignity is a great deformity Eccles 10.6 Prov. 26.1 8. Vse 2. To teach wise men not to beare with themselves in little follys much lesse in great Vse 3. To teach wise and honourable men to make account of an houre and power of temptation and to deny and suspect themselves that God may be pleased to keep them from falling shamefully Eccles 10.2 3. 2 A wise mans heart is at his right hand but a fools heart at his left 3 Yea also
him and endeavour to approve our selves to him to be accepted of him 2. The Commandements be the ten Commandements Deut. 4.13 which is further explained in the Gospel by believing on Christ 1 John 3.23 3. To keep these Commandements is set forth by comparisons As our way Josh 1.7 As our Treasure Rev. 3.20 21. As the apple of our eye Prov. 7.2 And as our life and soul Prov. 19.16 that is with all diligence faithfulnesse tendernesse and preheminence Reason 1. From the whole of man wrapt up in the feare God and keeping his Commandements it is our whole perfection and safety life maketh us equal to a Plant sense to a Beast reason to a man grace fearing God and keeping his Commandements to Angels Luke 20.36 Isai 6.2 Psal 103.20 It compleateth our conformity to the Image of God It is our whole duty and attaineth an everlasting happy estate Deut. 5.29 else we walke in vanity Psal 39.5 6. and feare death hell the faces of men Reason 2. From the vanity of seeking after Gods feare and yet not weaned from the vanities of the world Marke 6.20 Reason 3. From the vanity of weanednesse from earthly vanities without learning the feare of God and keeping his Commandements such was all the devotion of Popery leaving great estates yea Kingdomes to live and dye in a Fryers Coule Isai 1.11 12 13. Reason 4. Of the attention due to this word and counsel First From the dulnesse of our hearing Heb. 5.11 Secondly From the weightinesse of the duty Text. Thirdly From the noise of worldly matters and imbred lusts hindring our attention Vse 1. To refute the Antinomians who abrogate the Commandements and in summe hold forth Grace without Christ Christ without Faith Faith without the word of promise applyed particularly to me by the spirit And the word of the Gospel without the word of the law Vse 2. To teach us to make these two duties our whole worke Deut. 5.29 Eccles 12.14 14. For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil IN the former verse Solomon gave it for a conclusion of the whole Book Fear God and keep his Commandements Which duty he presseth by a twofold Argument First from the weight of the Duty it is the sum and safety of the whole man verse 13. Secondly from the universal and strict account which God wil take of every work done under the Sun Text. v. 14. So this last end of the book is the last end of the world Doctr. There is no work whether it be open or secret good or evil but God wil bring it to judgement No work whether first Of the heart as counsels thoughts affections 1 Cor. 4.5 Jer. 17.9 10. Secondly of the lips as words Matth. 12.36 Jude 15. Thirdly of the hands or other outward members of the body 2 Cor. 5.10 Eccles 11.9 Psalm 50.21 Not onely of all the children of men but even of evil Angels also 1 Cor. 6.3 Though never so secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconditum velatum hidden or secret so the word signifieth not as the vulgar Latine turneth it erratum absurdly for when he saith pro omni errato sive Bonum sive malum sit it argueth some erratum is bonum But if it be an erratum an errour or fault how is it good if good how is it erratum an errour or fault See then their vanity that think the vulgar Latin authenticall or the Church of Rome infallible God will bring all to judgement many things in this world Prov. 11.31 Psalm 58.10.11 All things whatsoever at the last day 2 Cor. 5.10 Rom. 2.16 Acts 17.31 Matth. 25.31 to 46. Reason 1. It is for the honour of God to rectifie all the iniquity of judgement-seats and other obloquies here below Eccles 5.8 3.16 17. with Micah 7.3 4. As his infinite wisdome knoweth all iniquity so his infinite justice cannot but give due recompence to all Reason 2. It is for the honour of Christ John 5.23 29. To declare the honour first of his power in raising the dead by his voyce John 5.28 29. Secondly of his glory Matth. 25.31 all the elements burning about him 2 Pet. 3.10 all the Angels and Saints attending him each one as bright as the Sun Matth. 25.31 Jude 14. a glorious high Throne set in the aire for him Matth. 25.31 all the creatures presented before him and bowing to him Rom. 14.10 11. Thirdly the honour of his wisdom in making manifest the secret counsels of all hearts with all secret conveyances and that particularly 1 Cor. 4.5 Luke 12.2 Fourthly of his justice both shewing the cause of all his own administrations why often it went ill with the godly and well with the wicked Esay 28.17 and rewarding all according to their works and the fruits of them Jer. 17.10 which wil not be accomplished whilst the world lasteth neither the good that some have done by their laws books counsels examples c. nor the evil of others Reason 3. It is for the honour of the Church and of all the godly 2 Thes 1.10 Micah 7.9 Vse 1. For information 1. That the account taken at the last day wil be general of all Nations and persons and also particular of every singular cause and person Rom. 14.12 Matth. 12.36 Psalm 50.21 And that not secret but open so as all men may judge of all secret conveyances Luke 12.2 1 Cor. 4.5 Secondly that the day of judgement wil be of longer continuance then a night or day For so many businesses of all Nations and persons cannot be examined openly in the space of a few houres or yeers The day of grace is of many yeers of 1 Cor. 6.2 so also is that of judgement Vse 2. To exhort to repentance and faith that he who shall be our judge may be our Saviour Acts 17.30 31. 1 Cor. 11.31 2 Thes 1.10 Vse 3. To bridle all licentiousnesse and boldnesse in sin and pleasure in it Eccles 11.9 Acts 24.25 Vse 4. To exhort to sincere and conscionable awfull and fruitful obedience 1 Pet. 1.17 2 Pet. 3.11 to 14. 2 Cor. 5.9 10. Text v. 13 14. Luke 12.1 2. 1 Cor. 15.58 Vse 5. To exhort to judge others sparingly and charitably 1 Cor. 4.5 Rom. 14.10 Matth. 7.1 2. Jam. 2.13 But to provoke them earnestly to prepare from this day 2 Cor. 5.10 11. Vse 6. To encourage the Saints to patience constancy and comfort in wel doing and ill suffering 1 Cor. 15.58 1 Thes 4.17.2 2 Thes 1.6 7. FINIS
accident or occasion Acts 4.27 28. 2 Sam. 12.11 12. Reason 2. From the nature and condition of the creatures They are all Gods instruments Heb. 1.14 Isay 10.5 15. 44.28 Joel 2.25 Matth. 8.8 9. Obj. 1. There â—…eatures may be said to be Gods instruments because he may and doth use them when he will not that he doth always use them Answ Yes alwayes when they work at all The Devil himself and all his instruments are indeed but Gods instruments So Faith beholdeth them Job 1.21 Hence always Gods ends are more fulfilled then the ends which the instruments aymed at Gen. 45.7 8. with Ch. 37.20 Obj. 2. Hos 8.4 Answ It s meant Not of his Providence See 1 Kings 12.24 But of his Ordinance Obj. 3. Zach. 1.15 Ans They helped forward destruction beyond Gods approbation but not beyond his providence Obj. 4. What need then of Counsels Commandements Rewards and Punishments Answ As if the wind need not blow because a wind-mill cannot move but in and by the wind These Commandements and Counsels c. are the blasts by which God moveth us Obj. 5. Thus you take away free will from the creature not onely in acts of spiritual grace but even in morall and civill actions Answ No such matter For God determineth all actions not by imposing necessity upon the will but by inclining it according to the nature and liberty of it to wit 1. In good actions by First infusing good gifts Exodus 12.36 Secondly exciting by good motions Thirdly Propounding good objects 2. In evill actions by First eliciting the evill within into outward act First by leaving to Satan and evill objects John 13.2 Secondly by propounding good objects Psalm 105.24 25. Secondly occasioning the choyce of evill as Adams fall First making the Subject mutable and declinable Secondly giving leave to instruments to tempt as Satan in the Serpent Thirdly by propounding objects Faire Fruit Good Name Vse 1. To teach us to feare before the Lord Text Phil. 2.12 13. Jer 10.5 6 7. Our Saviour calleth us to feare him that can cast both body and soule into Hell Luke 12.4 5. How much more to feare him that can cast both body and soule into sinne which is worse then Hell and or himself most pure and holy in so doing Isay 6.3 9 10. Vse 2. In Gods fear to acknowledge him in all our ways as those who can doe nothing without him and who worketh all our works for us Prov. 3.5 6 Psalm 57.2 Isay 26.12 Vse 3. To look higher then the creature in all things befalling us which will traine us up to 1. Patience in evils 2. Contentment in evills Job 1.21 2 Sam. 16.10 Psalm 39.9 3. Thankfulnesse for that which is good Gen. 33.10 Neh. 2.8 Ezra 7.27 4. Fruitfulnesse or making a good use of all occurrences whether good or evill befalling us If Gods hand be in every thing surely good may be gathered out of it Psalm 116.16 Amos 4.6 8 9 10 11. 5. Courage in all approaching danger All our hairs are numbred A sparrow falleth not to the ground without God Mat. 10.29 30. Vse 4. To teach us the vanity of all humane endeavours and purposes without God James 4.13 to 16. Eccles 3.15 15. That which hath been is now and that which is to be hath already been and God requireth that which is past COherence see above verse 10 11. These words expresse the fourth observable thing in the changeable course of Gods providence about the sonnes of men to wit That there is a setled order and constancy in that instability as there is in the motions of the Heavens and heavenly bodies There is great variety of changes in the Moone yet great constancy in that variety as it was in one moneth so in another Solomon had such a like speech before Eccles 1.9 10. but there he spake of the works of Creation or of Nature as Spring Summer Autumn Winter c. but here he speaketh of the work of providence That which hath been is now c. Not that the same individual things shall returne againe for dead men shall returne no more into this world Iob. 7.8 9 10. neither doth he speake of Gods extraordinary and miraculous actions whether of Judgement or Mercy Exod. 10 14. Deut. 4.32 33. Iâ—…sh 10.12 13 14. 2 Kings 20.11 nor of the rare and singular inventions of men as of Printing or Guns But he speaketh of the works of Gods ordinary providence in disposing of the variable changes of the estates and affairs of the sons of men which though they be carried with great variety yet are they carried also with great stability and correspondency and sutablenesse one to another Doct. 1. The former wayes and workes of God in disposing of the estates of the sons of men God bringeth them about againe from one generation to another 2 Pet. 2.4 to 9. Rom. 11.21 Jer. 7.12 14. Psal 48.8 1 Cor. 10.11 Gods former dealings with the sons of men in former times are precedents of what he will doe in after Ages Reas 1. From Gods nature which is ever like it selfe Heb. 13.8 10 12 28 29. Mal. 3.6 2. From the correspondency of Gods workes to his word every work of God fulfilleth either some promise in the word or some threatning Now the word is ever sutable to it selfe so is Gods worke The examples of Gods dealings in Scripture would be of no use to us if they were not precedents and patterns of the like to be performed in like cases in after times 1 Cor. 10.11 Rom. 11 21. Josh 1.5 with Heb. 13.5 Jam. 5.11 and verse 17.18 Vse 1. Against Manichees who thinke one God to have governed in the old Testament another in the new But the sutable carriage of all things now as then argueth the same hand to rule both then and now Heb. 12.29 It is also a refutation of fortune for fortune is not stable nor keepeth any certaine or proportionable course 2. To lend both comfort and stay and warning also to Gods people from the course of Gods providence to his people of old Psal 22.4 5 77 10 11. yea from Gods former dealings with our selves Psal 77.6 1 Sam. 17 34 to 37. warning also Heb. 12.28 29. Psal 99.6 8. Beware of breaches in general Courts It will presage and produce like effects as breach of Parliaments hath done in England 3. To threaten to wicked men like judgements which have befallen others for like sinnes in former Ages Dan. 5 18 to 28 2 Pet. 2.4 to 9. Iude 11. Iob. 4.8 4. To teach the children of God to persevere in like constancy and to keep an holy correspondency in all their actions and courses that we may be like to our heavenly Father Eccles 3.16 17. 16. And moreover I saw under the Sun the place of judgement that wickednesse was there and the place of righteousnesse that iniquity was there 17. I said in mine heart God shall judge the righteous and the wicked for there is a