First from the Folly and Wilfulnesse of Kings v. 13 14. Secondly Through the levity and inconstancy of the people v. 15 16. The folly and wilfulnesse of Kings he argueth from the meannesse and basenesse of that estate and that he aggravateth by an argument à majori of a far better estate of a wise child though poore above a foolish king though old and so for age venerable Preferring the low estate of the one above the highest estate of the other v. 13. And this he proveth by the effects of both their estates for the poor wise child out of prison commeth to raigne the other born and waxen old in his Kingdome becommeth poor v. 14. In declaring the levity and inconstancy of the people he noteth it as a vanity found in the people of all the Nations under the Sun First That there is no end or stay or rest of the peoples affections to their Princes and Governours Secondly That the people wil wax weary of the young Prince that shall come after the old King after they have tried his government v. 16. And both these he proveth by his own observation of all the people living in all Nations under the Sun and comparing the peoples dealing with the second child that shal stand up in the old kings stead v. 15. Doctr. There is a vanity and vexation of spirit that befalleth the estate of Kings and Princes partly through their own folly and wilfulnesse partly through the levity and inconstancy of the people Reasons of their Vanity through their own folly and willfullness First from the preferment of a wise Child in his worst estate above such a Prince in his best estate Childhood is despicable in any Eccel 11.10 1 Tim. 4.12 much more in Poverty Eccel 9.16 Old Age is honorable in any Levit. 19.32 much more in Princes Yet when a King though old is foolish and willfull a poor wise Child is better then he yea though the Child were a Captive a Prisoner For such a poor Child or Youth may out of Prison come to reign as Ioseph Genes 41.14.40 David 1 Sam. 18.23 Daniel 6.3 whereas an Old King may by folly and willfullness become poor as Pharoah Exod. 10.7 Saul 1 Sam. 28.15 Ioram 2 Kings 6.25 7 13. Nebuchadnezzar Dan. 4.33 Manasseh Jehoahaz Jehoiakim Jeconiah Zedekiah all of them Prisoners 2 Chron. 33.11 36.4 2 Kings 23.33 24.15 25.7 The occcasion whereof is 1 Gods delight to honour the humble and crush the proud 1 Pet. 5.5 Job 40.11 12. 2 Pride is the root of Willfullness Reason of their Vanity through the Levity of the People From their aptness to wax weary of any Prince or Governour 1 Sam. 8.7 2 Sam. 15.12 13. 1 Kings 1.11 And this springeth from want of attainment of their Ends in their Magistrates There is no end of all the People v. 16. Every thing resteth in the attainment of his End The End of Magistracy is set down 1 Tim. 2.2 This the People not Attending nor attaining they cannot rest Hence they are compared to waves of the Sea never still sometimes full Sea sometimes Low-water Psal 65.7 Rev. 17.15 Isa 57.20 Vse 1 To teach us that Royal state is no Sanctuary nor Preservative from folly and willfullness Not only wicked kings but all have had their Pangs and streins of folly Davids Numbring the People 2 Sam. 24.10 Adultery and Murder Solomons love of strange Wives and Toleration yea Countenance of Idolatry Asa his League with Benhadad Imprisonment of the Prophets and Trust in Physicians Jehoshaphat his affinity with Ahab and League with Idolaters Hezekiah shewing his Treasures to the Embassadors of Babell Josiah his War against Pharaoh-Necho Yea Willfullness found not only in Pharaoh Exod. 5.1 2. in Saul 1 Sam. 20.30 to 33. in Jeroboam 1 Kings 13.33 in Jehu 2 Kings 10.29 31. but sometimes in good kings in David 2 Sam. 24. 1 to 4. in Asa 2 Chron. 16.9 10. Causes hereof First Gods hand Psal 107.40 Secondly Satan 1 Chron. 21.1 Thirdly Great Places breed great Spirits whence Pride springeth that Leaveneth and hardeneth the whole lump Jer. 22.21 Fourthly Old Age is froward and stiff Fifthly Flatterers about Princes lead them into ill Ways for their own Ends and stiffen them in them Hos 7.3 5. Amos 7.10 to 13. 1 Kings 12.10 11. A Warning First To Princes to pray for a wise and learning heart 1 Kings 3.9 Secondly To People to strive with God for their Princes Psal 72.1.2 Vse 2. To refuse Admonition is a great folly even in a Prince even in an Old Prince 1 Kings 12.6 7 13. 2 Chro. 16 9 10. More hope of a fool then of such Prov. 26.12 12.1 It bringeth the Commonwealth into a snare Pro. 29.8 How much more foolish is this willfullness either in Meaner or Yonger People Vse 3. To teach us the Excellency of Wisdome which Youth yea Childhood and Poverty cannot Debase but it will arise to preferment And the Baseness of Folly and Stubbornness which Nobility and Age cannot honor Vse 4. To teach Parents to train up their Children to wisdome and therefore to Learning and Godliness and withall to break them of their willfullness that so they may be fit for preferment in the eyes of God and Men. Vse 5. To reprove the Inconstancy of People and the cause thereof their neglect of the right End of Magistracy 1 Tim. 2.2 Vse 6. To wean great men from Popularity the Peoples favor is unstable Joh. 5.35 Mattth 21.8 9. with 27.22 23 Eccles 5.1 2 3. Vers 1. Keep thy foot when thou goest to the House of God and be more ready to heare then to give the sacrifice of fools for they consider not that they doe evil 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon earth therefore let thy words be few 3. For a dream commeth through the multitude of business and a fools voyce is known by multitude of words IN this Chapter Solomon declareth the vanity found First in the performance of Gods worship v. 1 to 7. Secondly in marvelling and murmuring at oppressions in men of place v. 8. Thirdly in Riches v. 9 to 19. In declaring the vanity found not in Gods worship but in mens manner of performance of it lest he might seem with the prophane Mal. 3.14 to esteem it a vain thing to serve God he rather directeth men how to prevent such vanities then declareth the vanities which they fall into in Gods worship His direction in these three verses is First in generall to take heed or look wel to our waies when we enter into holy publike assemblies v. 1. Secondly in particular To draw nigh to heare Whereof he giveth a reason from the folly of all sacrifices without drawing neer to heare v. 1. Which is amplified by the Reason thereof taken from the evil of such a worship and their ignorance of that evil who
when he that is a fool walketh by the way his wisdom faileth him and he saith to every one that he is a fool THese words prevent an Objection which might arise from the former Object If the wisdom of the poor and of the rich are subject to such vanities as have been shewed in the end of the former Chapter and in the beginning of this then where is the excellency of wisdom above folly Answ In two things first in placing of the heart the heart of the wise is at his right hand of the fool at his left v. 2. Secondly In the failing of a fooles heart in his ordinary course and way and thereby bewraying himselfe openly to be a fool verse 3. Doctr. 1. There is a great difference between a wise man and a fool in the placing and carrying of their hearts It is not to be thought there is any observable difference in the heart of a wise man and of a fool for then some Anatomists would have observed it But the heart is put Metonymically for the minde judgement and will of a man And the Right and Left hand are put Metaphorically The meaning is First A wise man doth not ayme at sinister ends in his work Matth. 6.3 He aymeth sincerely at the glory of God and the good of himselfe and others A foolish Pharisee Christ calleth them so Matth. 23.17 19. he doth all to be seen of men Matsh 6.2 5 16. 2 Kings 10.16 or for some selfish end or other Secondly A wise man carryeth his thoughts and workes with strength and dexterity As the Right hand is counted the stronger then the Left so what is wrought with strength is attributed to the Right hand Psal 118.15 16 98 1. Thirdly A wise man may be said to have his heart at his Right hand in that he taketh all things in the fairest and best sense from God or man Psal 119.75 Matth. 1.19 On the contrary a fool makes a sinister construction of that which is well meant from God or man 2 Sam. 10.2 3 Eccles 8.11 Psal 50.21 Rom. 2.4 5 Fourthly The Right hand is a place of preheminence and blessing Gen. 48.14 17 18 19. In which respect a wise man taketh wayes of preferment to highest honour before the most high Prov. 15.24 10 20 21 12 26. Matth. 25.33 And for carrying on their hearts in their course of life there is great difference between the wise and the fool The fool in his ordinary and daily course of life which in verse 3. is called his way his heart faileth him and faileth him so farre that he expresseth and discovereth his folly openly to all that observe him Not that Solomon here speaketh of a natural fool that as he walketh in the Streets discovereth to all that he is a fool by his looks and gesture Solomon seldome or never speaketh of them in all his writings but he speaketh of a carnal wicked man destitute both of spiritual wisdome and wisdome fit for his calling And the words may according to the Text be translated yea also as he that is a fool walketh in his way his heart faileth him and he saith to all men he is a fool Psal 36.1 2 Tim. 3.9 1 Tim. 5.24 25 Reason 1. From the deep deceitfulnesse and weaknesse of the heart unlesse the Lord dwell in it strengthen it keep it and guide it Jer. 17.9 God is the strength of the godly wise mans heart Psal 73.26 But in an hypocrite much more in an open wicked man his heart is empty at his best and being empty Satan will soon repossesse him and hurry him to open offences and miscarriages Matth. 12.44 45. Reason 2. From the failing of the heart the way will be openly vaine and foolish and wicked Text. Vse 1. To teach us not to neglect wisdome though a poor mans wisdome be despised and he forgotten and an honourable mans wisdome is corrupted with some dead and stinking flye some time or other For though this be true yet there is great preheminence in a wise man above a fool as both these verses shew Vse 2. For tryal of a wise man and a foolish according to the different placing of a mans heart on his right hand or left This to be amplified according to the estate of the present Auditory Vse 3. To teach us not to trust in our own hearts we are then fools Prov. 28.26 Our hearts are empty naturally and empty hearts will fail us and proclaime our folly It is good to have our hearts filled with Christ with his spirit and with his grace Eph. 3.17 Heb 13.9 Eccles 10.4 4. If the spirit of the ruler rise up against thee leave not thy place for yeelding pacifieth great offences SOlomon having observed that one dead flye and one little straine of folly staineth the reputation and honour of wise men of high place he proceedeth in the rest of this Chapter to declare what those dead flyes or vanities be in particular throughout this Chapter But to prevent disloyal thoughts which thereupon might arise in the heart or carriage of Subjects towards their Governours he hedgeth in his discourse with a two-fold direction and instruction Of loyalty 1. One in the beginning of his discourse v 4. 2 The other in the end of it verse 20. Parts of the verse 1 A direction to a right and loyal carriage of a mans selfe in case the spirit of the Ruler rise up against a man If so yet leave not thy place 2. A reason of it from the benefit of a better course for yeilding pacifieth great offences Doct. 1. The rising of the spirit of a Prince against a Subject doth not give leave to a Subject to leave his place but calleth him rather to lay downe his spirit The spirit of a Prince is not a sudden passion but an habitual Bent of displeasure For spirit is an habitual Bent Prov. 18.14 Num. â— 14 His place is not meant of place of habitation chiefly for in times of deep and bitter displeasure â—t is lawful to leave the countrey 1 Kings 19.1 2 3 c. John 4.1 3. Nor the place of a mans office if the office be civil and such as a man may lay down and leave without sin against God but detriment to himselfe For if the leaving of a mans civil office may prevent the danger of his life it were better laid down with safety then kept with displeasure and perril But by place is meant the relation of a Subject his Loyalty 1 Sam. 24.4 Chap. 26 11. Place is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38.12 Reason 1. From the ground and foundation of Authority and subjection between Prince and People Which is First An Ordinance of God Rom. 13.1 2. Secondly The Covenant of the people confirmed by the Oath of God between them Eccles 8.2 2 Sam. 5.3 2 Kings 11.17 Until therefore the body of the people did finde such great cause of complaint of their Ruler as
have them and good triall of them then seem they excellent and divine no gain no glory no comfort like to that which they yeeld Before we leave this verse let us remove a false Collection which one maketh from this word That Reading is Preaching because Solomon calleth his book though read the Preacher But for Answer consider 1. Solomon doth not call his book but himselfe the Preacher 2. He might from hence collect that the Preacher may deliver his Sermon by writing and so that writing may be preaching but that reading therefore is preaching followeth not For in writing a Minister may and doth make use of spirituall gifts requisite in a Prophet or Preacher to the exercise of his ministery 1 Cor. 14.1 but not so in reading which even a School-boy may perform that never attained any spirituall gift at all Vers 3. What profit hath a man of all the labour which he hath under the Sun Labour under the Sun is labour taken about the creatures or things under the Sun For the labour a man taketh for the favour of God the fellowship of the Blood and Spirit of Christ c. is labour for things above the Sun Whence such are said to converse in heaven Phil. 3.20 and to walk with God Gen. 5.24 What profit To wit towards the attaining of true happinesse otherwise in all labour there is some profit towards the helping of our earthly estates Prov. 14.23 This verse is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling upon the former conclusion of the vantity of all things delivered in the former verse and here repeated in other words more plainly Doctr. All the labour a man taketh whether of mind or body about the creatures under the Sun is altogether unprofitable towards the attainment of true happiness Chap. 2.22 3.9 Reasons from the disproportion of these creatures to our happinesse Reas 1. All these creatures are under the Sun but our happinesse is above it Now as water can never ascend higher nor carry any other thing higher then the fountain from whence it came so neither can things below the Sun carry us up to a condition above the Sun 2. These creatures are temporall our happinesse eternall 2 Cor. 4.17 18. 3. These things are changeable and unsetled but our happinesse unchangeable Vse 1. To wean us from immoderate labour after these things which cannot profit It many times falleth out that those things which we labour most to avoid are the most behovefull to attainment of happinesse as Afflictions Psal 119.67 71. Vse 2. To stir up to labour principally for heavenly blessings things above the Sun Esay 55.1 2 3. 1 Cor. 15.58 Eccles 1.4 5. to 11. Vers 4. One generation passeth away and another generation commeth but the earth abideth for ever 5. The Sun also ariseth and the Sun goeth down and hastneth to the place where he arose THat which Solomon taught us in the former verse the unprofitablenesse of all labour about worldly things towards the attainment of happinesse he confirmeth in the rest of this Chapter and the rest which follow by induction of sundry sorts of labours wherein men usually weary themselves but in vain And first he beginneth with the vanity of the labour of the mind about the study of naturall things which in this whole Chapter he sheweth to be unprofitable to the attainment of happinesse by two Reasons 1. The first taken from the want of such things as accompany true happinesse to wit stability satiety newnesse in naturall things The Reason standeth thus The knowledge and study of such things as want stability satiety newnesse is unprofitable to the attainment of true happinesse But the knowledge and study of such things is of such things as want stability satiety novelty This want of stability he proved by the state 1. Of bodies mixt of the four Elements which are generable and corruptible come and goe vers 4. 2. Of the four Elements 1 Of the Sun the Chariot of fire vers 5. 2 Of the wind or ayre vers 6. 3 Of the water vers 7. 4 Onely the earth standeth still in the midst of all these restlesse motions 1 Partly as a center about which these move 2 Partly as a Theater upon which every generation commeth and goes vers 4. Whence though it be stable yet we want stability in it which is all one to us as if it were not stable Their want of Satiety he sheweth vers 8. Their want of Novelty vers 9 10 11. 2. The second Reason is taken from his own experience vers 12. to the end of the chapter Doct. 1. Such things as come by generation stand not at a stay but passe away passe away by corruption Job 14.1 Psal 49.7 8 9. Josh 23.14 1 Kings 2.2 Reason 1. From the causes in nature whereof they are generated which are the four Elements and they contrary one to another Now contrary things being divided one against another make the whole body of short continuance one wasting another till all faile Mat. 12.25 Heat against cold and moysture against drinesse work continually one against another till all be consumed Besides in living creatures the disproportion between Calor naturalis and Humidum radicale causeth dissolution the food received breedeth not such kindly heat and moysture as is daily spent but a more milde heat and more raw moysture Obj. How then could Adams life be maintained for ever if he had stood in innocency Answ By the Almighty power of God subduing and keeping these contrary qualities in a sweet temper and harmony even by the same hand whereby he kept the wild beasts from preying upon the tame allowing them to eat nothing but grasse Gen. 1.30 Reas 2. From the curse which sinne brought with it even the bondage of corruption upon the Creature Rom. 6.23 8.20 21. It is commonly said of the Oak that it liveth three hundred years growing one hundred standing at a stay another hundred and decaying the next hundred The holy Ghost recordeth of the Patriarchs that they lived many hundreds Gen. 5. Priny out of Hesiod describeth nine ages to the Crow sometimes as much more to the Hart and yet three times as much more to the Raven Nat. Hist lib. 7. c. 48. But yet all these being compounded and generated of the four Elements do in the end return into them again by dissolution and corruption Vse 1. To teach us that which is Solomons scope that the study of these natural things is not available to the attainment of true happinesse For how should that which is restlesse and as Solomons word is full of labour procure us setled rest and tranquillity which accompanieth true happinesse The mind of man as Philosophers have observed is somewhat assimilated into the nature of the Object which it studieth and is conversant about as Mariners who are conversant about winds and seas and storms are more boysterous Shepherds and Herds-men more brutish Forresters more wild Butchers more bloody c. So
But to touch onely those which come neerer to the truth Some have thought amongst whom Hierome that all things now done were first in Gods Predestination but though that be a truth yet not pertinent here For Gods Predestination is above the Sunne and things done here according to it are new still under the Sunne as having never been done under the Sunne before Besides Gods Predestination was not in old time before us but before all time Others understand the words as denying new Arts but what will they say of the Art of Printing Others as Pineda understand it of no new happinesse nor any new way to attain it But Solomon seemeth to speak of the want of new objects to eye and eare whence it commeth to passe that they are not satisfied vers 8. Others and that rightly conceive him to speak of naturall things and their naturall actions Avicen sup Q. 91. A 1. For of these Solomon here discourseth to prove that happinesse cannot be found in the knowledge of these because they are wanting in newnesse and variety As if he should say Natura nihil molitur novi Though upon this particular occasion he seemeth to reach further in denying newnesse to the common affaires of men in the world For vers 11. he denieth remembrance of former things which is not wont to be taken up about naturall bodies or the actions of them but especially about men and their affaires And indeed in Civil matters there be the like manners of men now as of old the like causes and successes of warre and peace c. whence the knowledge of History of former times is so much behovefull so in Church matters like disposition of hypocrites Matth. 15.8 9. Like opposition to the truth by false teachers 2 Tim 3.8 2 Pet. 3.1 Like security forerunning generall judgements Luke 17.26 to 30. Ans 1. For answer therefore to the former doubts Solomon speaketh not of Gods miraculous and extraordinary actions whether of judgement or grace such as the drowning of the world the standing of the Sunne the Birth and death of Christ the writing of the Scriptures c. 2 Pet. 3.4 5 6. Ans 2. He speaketh of naturall bodies and the whole course of nature nature worketh now as from the beginning Natura nihil molitur novi but upon some accidentall defect or superfluity in the matter Ans 3. The Artificiall inventions of men though they be new sometimes at first yet for the kind many of them have been before and generally none of them continue new long but wax stale and old like other things Psal 102.26 Heb. 8.13 Only God our happinesse is alwaies the same Psal 102.27 Heb. 13.8 and ever is new Abrahams Covenant is still the New Covenant Vse 1. To shew us the emptinesse of the knowledge of the creature to bring us to happinesse Where newnesse is wanting sweetnesse and full contentment is wanting Vse 2. To exhort to seek after the favour of God the blood of Christ the fellowship of his Spirit the knowledge of the word c. These things yield a daily new freshnesse 2 Cor. 5.17 Lam. 3.23 Doct. 2. Matters of former times are buried in forgetfulnesse Reas 1. Mens negligence to recount them or to search after them Reas 2. Mens unthankfulnesse not rehearsing them to posterity Reas 3. Emulation envying the propagation of others good name Reas 4. Gods just judgement cutting off the memory of some persons and things from off the earth Vse 1. Not to wonder though so many things seem new to us which yet have been before seeing former things are forgotten Vse 2. Not to seek our own glory in this or that good work to be talked of when we are gone For we and our works shall be forgotten Vse 3. To exhort to godlinesse which bringeth an everlasting good name Prov. 10.7 Psal 112.6 Eccles 1.12 13 14 15. 12. I the Preacher was King over Israel in Ierusalem 13. And I gave my heart to seek and search out by wisdom concerning all things which are done under Heaven this sore travel hath God given to the sons of man to be exercised therewith 14. I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit 15. That which is crooked cannot be made straight and that which is wanting cannot be numbred NOw followeth in these verses the second Argument whereby Solomon proveth the vanity and unprofitablenesse of the study and knowledge of Gods works in nature to the attainment of happinesse thereby taken from his own experience Where observe First his study of the creatures and that set forth 1. By the opportunity he had thereto he was then King over Israel in Hierusalem vers 12. It was not when he was a child but when a King and endued with extraordinary wisdom yea a King of a wise people Deut. 4.6 and in Hierusalem the Oracle of wisdom 2. By the diligence he used therein seen 1. In the subject he employed in the study his heart I gave my heart to it 2. In the act seeking searching 3. In the instrument or guide he used By wisdom 4. In the object he was conversant about in those studies I gave my heart to seek and search out by wisdom concerning all things that are done under heaven to wit all the works of God in nature 3. By the Calling he had thereto vers 13. Secondly his verdict or sentence of all upon his study and search All is vanity vers 14. Thirdly the reason of such his sentence the insufficiency of such knowledge to streighten things crooked or to supply defects Doctr. 1. To study the nature and course and use of all Gods works is a duty imposed by God upon all sorts of men from the King that sitteth upon the Throne to the Artificer This sore travel hath God given to the sonnes of men even to Kings also vers 12 13. Prov. 25.2 Reas 1. Gods glory which is seen in the creatures Psalm 19.1 145 10. Rom. 1.20 It is a disgrace to a good workman not to look at his work but to sleight it Reas 2. Our own benefit both of body for health as in the knowledge of many medicinall things and of soule for Instruction which may be learned from the creatures and of the estate for gain when we know the worth and use of each thing Vse 1. To reprove the streight-heartednesse of most who study no further the creatures then for necessity or pastime The Gentleman onely observeth so much of the nature of Dogs and Haukes and Phesants and Partridges c. as serveth for his game The Tradesman looketh onely at the nature and use of such things as whereby he getteth his living whether Sheep Beasts Skins Wool Spices Fishes Foule c. But studying the nature of all things which by observation and conference men might learn one of another would enlarge our hearts to God and our skil to usefulnesse to our selves and others Rich
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
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
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
to have broken the fundamental Articles of their Covenant the Rulers transgression of his course and duty to the Subject is no cause of discharge of the Subjects duty to him Reason 2. From the benefit and efficacy of yeilding it pacifieth great wrath Text. Yeilding in soft answers Prov. 15.1 And in actual submission to his will Prov. 25.15 Vse 1. To teach us not to rise up in our spirits against Rulers if they should rise up against us It is not lawful for us to leave our place of subjection and Loyalty which dissolveth the relation or the exercise of it Which argueth it is not lawful for servants to run from their Masters for therein they dissolve their relations Gen. 16.6 c. 1 Pet. 2.18 c. unlesse there be perill of life or limb to the servant Quest Whether may it be lawful for a State to rise against their King or Ruler Answ First not for every injury to the State which may stand with the safety of it Secondly in atrocious evil they may oppose him 1 Sam. 14.44 45. 22.17 Thirdly Tyrant sine Titulo they may depose as Athaliah 2 Kings 11.12 16. Fourthly Subverters of the safety of the State they are first by all gentle means to Reduce and heale If all other remedies be hopelesse they may Curare Ne quid Republica Detrimenti capiat Vse 2. To quiet and subject our hearts to an holy yielding unto God in all Afflictions Psalm 119.75 1 Sam. 3.18 2 Kings 20.19 Eccles 10.5 6 7. 5 There is an evil which I have seen under the sun as an errour which proceedeth from the ruler 6 Folly is set in great dignity and the rich sit in low place 7 I have seen servants upon horses and Princes walking as servants upon the earth IN these verses Solomon noteth the first of those dead flyes which wil putrifie the reputation and wisdom of Princes and that is the mis-imployment of their favours and honours Where First the men advanced are 1. Fooles yea folly it selfe 2. Poor men in opposition to rich 3. Servants Those debased are 1. Wise in opposition to fooles 2. Rich not onely in outward estate but in parts and gifts fit for government 3. Princes Secondly the mis-imployment or misplacing is 1. Folly in great dignity Rich in low place 2. Princes walking as servants servants riding on hors-back like Princes Thirdly the cause of this the face or countenance of the Prince to the one against the other Fourthly the vanity of it it is 1. An errour 2. An evil errour Doctr. 1. It is an errour and an evil errour that proceedeth from the face of a Ruler the advancement of mean and weak men and the debasement of able and noble persons Doeg an Edomite advanced 1 Sam. 22.9 Haman an Amalakite Hest 3.1 Reason of this errour First fellowship of Princes in their education with vain persons 1 Kings 12.8 It was a great error in Solomon to make no better choyce of his sonnes School-fellows and Play-fellows Secondly Princes indulgent respect to servants brought up under them Prov. 29.21 Thirdly the servitude of some Princes to their passions and lusts and the serviceablenesse of some base men to Princes herein So Doeg to Sauls cruelty and enmity against David and the Priests 1 Sam. 22.9 c. Reason of the evil of the errour First it is uncomely Prov. 19.10 26.1 As if the weak and uncomely members of the body should be set in highest place to open view Secondly it is burdensome to the whole state of a Common-wealth the rule of a servant Prov. 30.21 22. Reason of the proceeding of this errour from the face of the Ruler From the efficacy of the Kings face or countenance in the advancement or debasement of persons about him It is not the desert of an unworthy person that honoureth him but only the Kings countenance Prov. 16.15 Vse 1. To teach men to prevent this errour by choosing for their children good companions as much as may be at Schoole at play Vse 2. To teach our people here whose government is elective to make choice of men of greatest worth for wisdome for sufficiency for birth Vse 3. To look at it as more safe for the Commonwealth to put the eminency of honour and power rather in the hand of the Magistracy then in the Commonalty Vse 4. To teach us to prefer God and his waies above our selves and our wils He is the Prince of Princes our wisdom is folly Eccles 10.8.9.10 8 He that diggeth a pit shall fall into it and whoso breaketh an hedge a serpent shall bite him 9 Whoso removeth stones shall be hurt therewith and he that cleaveth wood shall he indangered thereby 10 If the iron be blunt and he doe not whet the edge then must he put to more strength IN these verses Solomon reckoneth up in pithy and Proverbial speeches and parables other dead flyes found in Princes and Statesmen though otherwise in reputation for their wisdome and honour The former verses declared the First dead flye the mis-imployment of Princes favours and honours verse 8.9 10. The Second is the digging of a Pit for innocent and well-deserving men to fall into an usual practise in Statesmen but dangerous Otherwise digging of a Pit for a wicked guilty man to fall into is safe 1 Kings 2.36 to 46. The Third is breaking an hedge that is some defence set about Church or Commonwealth whether Counsel Lawes or Guard of military men verse 8. Fourthly Removing stones that is Massy and unweildy persons as Zach. 12.3 Fifthly Cleaving of wood that is making division between persons firmely and closely compacted verse 9. Sixthly Blunt affronts put upon people by a weake arme it is as striking with blunt Iron without much strength put to verse 10. To helpe this he directeth to the use of wisdome which is profitable to direct to set an edge upon businesse verse 10. Doctr. 1. The digging of a Pit The breaking of an Hedge The removing of Stones The cleaving of Wood and Blunt affronts upon the people by a weake Arme are all of them dead flyes usually found in Statesmen but alwayes dangerous The digging of a Pit To wit for an innocent or well-deserving man to fall into Psal 7.15 So Saul plotted against David 1 Sam. 18.17 but fell into that Pit himselfe 1 Sam. 31.3 6. So Haman prepared a Galhouse for Mordecay but was hanged on it himselfe Esth 7.9 10. The breaking of an Hedge is the violating of some defence set for the guard or safety of a people or state as an Hedge is set about a Pasture of Cattel Such an Hedge dangerous to be broken are Lawes and liberties Jer. 34.11 to 17. Counsellors and Parliaments 1 Kings 12.13 and Faithful and valiant guard of military men 1 Sam. 18.13 19 1 Removing of stones That is of Massy and unweildy persons 1 Sam. 19.11 1 Sam 18.13 Prov 26.27 Zach. 12.3 Cleaving of wood Making division between persons firmly and closeth
out And yet whilest there is life in the body both water and sand passe through little veines into the bladder So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs even to the stifling of them And upon this stoppage of the Lungs with phlegme that the wheele cannot turne the Aire or breath up and downe in and out followeth rutling in the Throat breaking off the motion of the Lungs and so death suddenly followeth Doctr 1. The wisdome of God would have young men to take particular and special notice of the decayes and infirmities of old age and by all and every of them to be stirred up to the remembrance of their Creator in the dayes of their youth Solomon the eldest son of wisdome reckoneth up these infirmities of Age not to shew his skill but to teach us to discerne these and to provoke us by every one of them and much more by all together to remember our Creator early Reason 1. From our backwardnesse to take notice of these decayes in our selves much lesse in others and most of all in our young time when there are no cords in our death Hos 7.9 Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities As in Aaron in like bitternesse Levit. 10.19 And in the Israelites in anguish Exod. 6.9 Reason 3. From the unsupportable wearisomnesse of these evils unto old age when it is not eased and supported by grace Vse 1. To shew us the many bitter fruits of the sin of our first Parents even to our bodies 1. Death 2. Strong cords to Death Vse 2. To teach us both the lessons Solomon here calleth upon us to learne 1. The remembrance of these infirmities 2. The remembrance of our Creator by them and that in our youth before they befal us in age Object But what can these crosses and the remembrance of them doe to a kindly worke of conversion They are all but punishments of sin and so sanctions of the law and the law maketh nothing perfect Heb. 7.19 Answ First Yet no commandement of God is vaine when the spirit coworketh Secondly These infirmities as the law it selfe drive us to Christ Gal. 3.24 And he 1. Taketh away our sins John 1.29 2. Beareth our infirmities Matth. 8.17 Psal 103.3 and he supporteth us in them Isai 46.4 40 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort 2 Cor. 4.16 Vse 3. To comfort godly old men in that God taketh particular notice of all our decayes and infirmities Eccles 12.7 7. Then shall the dust returne to the Earth as it was and the spirit shall returne unto God who gave it COherence see in verse 2. In these words are set forth First The first and last condition of the body in regard of its material cause Dust returneth to the Earth out of which it was taken Secondly The first and last condition of the soul in regard of the efficient cause and disposing hand The spitit returneth to God that gave it Meaning Dust By a Metonimy of the material cause for the effect Dust for mans body made of Dust Gen. 2.7 Returne to the Earth First By burial in the Earth after the manner of the Jewes Though in burning and drowning it finally returneth to Dust to Earth also Secondly By rotting in the Grave and dissolving to Earth at last Spirit Soule as being here opposed to the body Returturneth to God Not every soul to dwell with him for here the speech is of all men but to be disposed of by him for his final estate That gave it First By breathing it into his face at the first Creation Secondly By forming every soul of a sinful matter of the soules of the Parents or of the spirituous part of their seed Zach. 12.1 Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust so our soules being given us of God returne againe to God Gen. 2.7 The body is made not of the heart of the Earth that is rich in mettals nor of the soyle of the Earth that is rich in fruits nor of the sand of the Earth which is profitable for Ballast for houre-glasses or for a Sea bound Jer. 5.22 but of the dust of the Earth which of all the rest is most unprofitable like unsavoury Salt Matth. 5.13 Stones are firme matter Clay tough but dust easily dislipated and scattered with every blast of winde Object But is not our body mixt of the foure Elements Answ Yes Reason 1. For all these are found in us our spirits are fiery our breath is airy our bloud and humours watery our flesh and bones muscles and sinewes have much Earthly matter in them Reason 2. We are nourished by all these Elements Reason 3 We are dissolved into all these Elements But yet God first tooke dust then wetted it and made Clay of it and fashioned it into the forme of humane body hence Job 4.19 The first foundation and matter was dust clay made of it and our bodies of clay Dust only is expressed as being first and predominant Vse 1. For instruction to all men First To behold Gods wonderful power wisdome and goodnesse who out of a dust-heap hath formed such a curious and glorious worke Psal 139.14 All the Divels in hell cannot suddenly make a Louse of dust Exod. 8.18 19. and Moses and Aaron did make but Lice of dust verse 17. Secondly To be lowly and humble-minded especially when we come in Gods presence Gen. 18.27 Isai 45.9 1 Kings 8.27 Secondly To be mindful of our mortality Gen. 3.19 every blast of Gods displeasure scattereth our dusty Tabernacle even of great men Isaiâ— 40.15 23 24. And therefore to remember our Creator and prepare for a change Eccles 12.1 7. Vse 2. For comfort to the godly First He will not deal with us after our sinnes Psal 103.13 14. Secondly To encourage us against the feare of men whom the moth shall chavel to dust Isai 51.7 8. To strengthen our faith in Gods power to raise us 1. Out of outward abasement 1 Sam. 2.8 2. Out of inward abasement Psal 119.25 And 3. out of the grave Dan. 12.2 Our bodies shall returne to dust that is they shall dye corrupt and returne to dust Gen. 3.19 hence Job 17.13 14 21 26 24 20. It so falleth out to great men Psal 82.7 and meane wise men and fooles Psal 49.10 rich men and poore Psal 49.10 16 17. good men and bad Psal 30.9 and all men Job 30 23. Isai 40.6 7. except onely Christ who saw no corruption and so no dust Acts 2 31. and such as remaine alive at the last day 1 Cor. 15.51 1 Thes 4.17 Reason 1. From the wages of sin Rom. 15.12 c. Reason 2. To root out the root of sin Rom. 6.7 Original sin is fitly compared by Epiphanius to a wilde Fig Tree rooted in the joynts of the stone-wall of
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