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
darknesse misleadeth So is it with wisdome it sheweth a man his way voluptuousnesse leadeth aside 4 Light awakeneth us but darknesse lulleth asleep So doth wisdome stir up a man to his businesse but voluptuousnesse lulleth a man asleep in lazinesse and security Light excelleth blindness as in all the things wherin light excelleth darknesse for the light of the body is the eye So in these things besides 1. Sight is an Ornament to the body blindnesse a deformity By it the body is as it were a living dungeon to the soul without windowes So is wisdome an Ornament to the soul but the voluptuous person burieth himselfe quick in obscurity and deformity 1 Tim. 25.6 2. Sight can discerne light if it be shewed to a man but blindnesse maketh a man uncapable of seeing light offered So wisdome apprehendeth counsel and instruction but the voluptuous person is uncapable of either Hosea 4.11 By the voluptuous person I meane a man seeking happinesse in sensual pleasure whether arising from profit honour ease or pastime c. So Solomon himselfe understandeth himselfe for he saith to himselfe I will try thee with pleasure c. 2. v. 1. he thereupon sheweth what tryal he took of pleasure in great and honourable workes profitable treasures musical pastimes c. Vse 1. To teach us that men do not streightway condemn all such things wherein yet they do not place happinesse Solomon will not admit happinesse to be found in wisdome he meaneth natural or civil wisdome and yet he acknowledgeth much excellency and worth and use of it Vse 2. To stir up men to be studious of getting wisdome above wealth profit pleasure Vse 3. To teach wise men and learned more contentment in knowledge then other men take in wealth Doct. 5. The same events to dye and to be forgotten after death befal both to the wise man and to the voluptuous Epicure alike Eccles 9.15 Reas 1 The curse of God upon mankinde is more powerful to kill and blast men then wisdome much lesse sensuality can be to preserve their lives and memories V e. 1. To stir up both wise men and voluptuous to prepare for death and another life after this Neither wealth nor wisdome can secure for death Doct. 6. Such as employ themselves in getting wisdome and wealth and other sensual comforts to the intent to finde happinesse therein shall in the end be weary of their wisdome and wealth yea even of their lives Solomon here having so employed his life in the end commeth to this why am I more wise v. 15. And therefore I hated life v. 17. Reas 1. These things not yeilding happinesse sheweth us their vanity and our vanity in seeking it in them Againe hope disappointed vexeth the spirit Prov. 13.12 Ã minori Reas 2. God inflicteth a more special curse upon earthly blessings when they are set up as Summum Bonum in his stead God never more powerfully and disdainfully overthroweth Dagon then when he is exalted with the spoyles of his Arke 1 Sam. 5.2 3 4. So doth God then especially blast worldly comforts when our heart is carried captive unto them Quest But whether did Solomon well to be weary of his life for this cause Answ No He should rather have been weary of his sin in seeking happinesse in these things Life we are not to hate but for Christ Luke 14.26 Vse 1 To weane men from placing their happinesse as the world generally doth in these outward blessings Certainly as it was with Solomon so it shall be with all such They shall in the end be weary of all these things and of themselves also Eccles 2.18 to 23. 18. Yea I hated all my labour which I had taken under the Sun because I should leave it unto the man that shall be after me 19. And who knoweth whether he shall be a wise man or a fool yet shall he have rule over all my labour wherein I have laboured and wherein I have shewed my selfe wise under the Sun This is also vanity 20. Theresore I went about to cause my heart to despaire of all the labour which I took under the Sun 21. For there is a man whose labour is in wisdome and in knowledge and in equity yet to a man that hath not laboured therein shall he leave it for a portion This is also vanity and a great evil 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun 23. For all his dayes are sorrowes and his travel griefe yea his heart taketh not rest in the night This is also vanity SOlomon in Vers 17. told us one effect which the consideration of the like event in death to the wise and fool wrought in him which was his hatred of life In this verse he addeth another effect of the same consideration which was he hatred also of all his labour verse 18. which he further amplifieth first by two causes thereof which shew the like event befalling to the wise man in death as to the foole Where The first is that he shall leave behind him all his labour to wit the great workes he hath laboured in to another that shall come after him verse 18. The Second is his uncertainty of his sons disposition whether he will prove a wise man or a fool verse 19. Secondly by the effect of the hatred of his labour verse 20 therefore saith he I went about to cause my heart to despaire of all the labour c. which effect he further amplifieth by a double cause 1. For that he having laboured in wisdome and knowledge and equity must leave the estate he hath so gotten to a man that hath taken no paines for wisdome or knowledge or equity verse 21. 2. For that his labour hath yeilded to himselfe nothing but sorrowes griefe restlesnesse even in the night verse 22.23 Doctr. 1. When we labour for worldly comforts and blessings such as wisdome wealth honour and pleasure be to the intent to seek happinesse in them we shall in the end come to see our labour lost yea become odious and weary some to us For no man may expect to finde more good by his labour after these things then Solomon did yet this was the issue of all his labour so bestowed Reas As of the former hatred of life verse 17. Quest But whether did Solomon well thus to hate his labour for not yeilding him that fruit he expected Answ No. For 1. His labour was commanded of God and was therefore good Eccles 1.13 Gen. 3 19. 2. His labour had not been in vaine if he had used it as God commanded sundry blessings follow dillgent labour Prov. 10.4 and 14 23 and 22 29. 3. God never gave labour about earthly things that blessing as to yeild felicity It was Solomons fault to look to reape that fruit from his labour which God never gave it He should rather have hated the vanity of his own minde which abused his labour to a
are comming after this life ended are many Secondly That all the future time and work wil be but vanity v. 8. The light is sweet and it is a pleasant thing for the eyes to behold the Sunne light is a Periphrasis of this naturall life Job 3.20 so here As who should say life is sweet and so they that behold the Sun are put for men living in this world Eccles 7.11 And here both are put in opposition to the daies of darkness after this life ended which are daies of death and buriall Doctr. Though life be sweet and to some men long yea and comfortable all their daies yet let them remember that the daies which are comming are many both of darknesse and vanity The sweetnesse of death is argued by even Peters lothness to die even when an aged Christian and the cause of death is honourable and gratefull John 21.18 Daies of death and buriall are daies of darkness Job 10.21 22. And in hell the darkness is extream and everlasting the darkness is outward or extream Matth. 22.13 notwithstanding the fire Matth. 25.41 as a fire of Brimstone Esay 30 33. Reason of lifes sweetnesse First from many desireable comforts which we enjoy in this life congruous and suitable to all our senses and to all our affections Secondly from the intimate union of soule and body so as they both make but one person Hence lothnesse to part we will lose any member to save head and heart or any vitall part Some men spend their daies in prosperity Job 21.13 Reason 1. From the reward of godliness Prov. 3.16 Reason 2. From the patience and bounty of God to evil men Gen. 25.17 Reasons why the daies of darknesse and vanity are many First from their continuance to the resurrection in the end of the world Joh 14.12 Secondly from the ignorance and oblivion of all things in the grave Psal 88.12 6.5 Thirdly from the disappointment of any labour all that time Eccles 9.10 Psal 30.9 This to be remembred words of sense in the Hebrew are understood with affection and action so this word Eccles 12.1 which implieth here 1. Continuall mindfull knowledge of it 2. So to be affected with care and conscience of it as that it may take deeper impression in us then all the transient cares and comforts of this naturall life whereof though the daies be many yet not so many 3. So to provide in this life as that when our bodies shall sleep in darkness yet our soules may enjoy the light and comfort of everlasting life and blessedness Reason 1. From the benefit of such remembrance In so doing we remember God Eccles 12.1 and our selves also Luke 16.4 Reason 2. From the danger and folly brutish folly of such forgetfulness Job 21.13 Ecces 3 21. Vse of lifes sweetnesse 1. For thankfulness to God who hath given us life and all the lively comforts of it Joh 10.12 For thankfulness to Christ who laid down this life for our sakes Matth. 20.28 whence we are to live to him 2 Cor. 5.15 Vse 2. To learn to behold a greater sweetnesse in the life of grace in union with Christ in the light of Gods countenance Psal 4.6 7 63 3. Vse of many dayes of darknesse and vanity and remembrance hereof 1. To warne us not to be so taken up with the sweetnesse of this life as to forget the farre longer time to come Vse 2. To teach us not to envy the many prosperous dayes of wicked men here Their lightsome dayes here are but a few to their darke dayes behinde Vse 3. To provide here for life in death and for light in darknesse and for felicity against vanity Meanes hereof First Meditation frequent and constant and serious of the shortnesse of this life and of all the comforts of it Isai 40.6 7 8. Secondly Not to rest in a state of darknesse here Eph. 5.8 1 John 1.6 Thirdly Behold Christ losing his sweet life for us and mourne over him Zach. 12.10 Fourthly Walke in his light 1 John 1.7 Eccles 11.9 10. 9 Reioyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement 10 Therefore remove sorrow from thy heart and put a way evill from thy flesh for childhood and youth are vanitie FOr a fifth wholsome counsell and instruction Solomon giveth it unto young men which is twofold First To know God will bring them to judgement verse 9.10 Secondly To remember their Creator in the dayes of their youth vers 1. to 7. And both this and the former Counsels are but further motives and directions to take the counsel given verse 6.4 sowing our seed in the Morning and in the Evening not to cease Reason 1. For after this life ended many will be the dayes of darknesse and they will be dayes of vanity verse 7.8 Reason 2. For youth is the morning of our Age and so a fit time to sow good seed usually misimployed to the sowing of vanity verse 9.10 And there be three words that expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the morning of Age v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is as the word signifieth the choyce Age of a mans life as that 1. Which is chosen to most employments of action 2. Wherein a man is to choose what course to take 3. And which a man would choose to live in alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood which is the green flourishing bloud of Age or life Parts First An Ironical concession to children and youth to rejoyce in their dayes and wayes Rejoyce O young man c. Secondly A serious Admonition to know the judgement of God reserved for them but know that c. verse 9. Thirdly Hence an exhortation to put away and remove the passions and lusts of youth and childhood verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh that is the lusts of the flesh Fourthly a Reason of that exhortation from the vanity of childhood and youth verse 10. Doctr. 1. God is wont in an holy scorne to give up children and youth in their own dayes to take their own wayes and to rejoyce or applaud themselves in them See the like kinde of Irony or holy scorne 1 Kings 18.27 22 15. 2 Chron. 25.8 Quest But doth not God speake seriously as allowing children and youth more liberties then are meet for riper yeares as Chap. 9.7 8 9. Answ There be some lawful liberties which God doth allow to that age as Zach. 8.5 9 17. But if he had spoken of these he would have given some just ground of encouragement for it is your portion or the like but here he rather giveth a check and admonition against it from a ground that is wont to dampe not lawful but carnal delights But know
men have more means and poor men more vacancy to seek and get this knowledge how justly then are both reproved for wanting heart to it Prov. 17.16 Yea Schollers here are not to be excused who study onely some generall causes and properties of the creatures as the principles of naturall bodies their motion time place measure c. but neglect to apply their studies to the nature and use of all things under heaven Doctr. 2. Those businesses which God setteth us about we are to set our hearts and best endeavours upon them God laid this sore travel upon men and Solomon gave his heart to seek and search c. Reas 1. Gods wholy we are and therfore to employ our whole selves at his appointment Reas 2. His blessing is upon the Industrious his curse upon the negligent Prov. 10.4 Ier. 48.10 Reas 3. All the opportunity we have of taking paines to any profitable use is in this life Eccles 9 10. Time spendeth fast and should be redeemed Ephes 5.15 16. Vse To reprove slacknesse and idlenesse in any Calling whether the study of nature or other It is not for men to say they have nothing to doe or to stand idle because no man hath hired them Matth 20 6 7. Behold a world of creatures for thee to study upon If God lay a sore travaile upon the sonnes of men it is not for Kings to neglect it but even they to give their hearts this way Doctr. 3. Such as speak by experience speak with authority As Solomon here vers 14. Acts 4.20 Three things give authority to speech 1. Experience 2. A good calling from God Amos 7.10 to 17. 3. The Spirit of God and we speaking in the evidence of it 1 Cor. 2.4 Acts 8 13. Matth. 7.29 Vse 1. To teach young men who want experience to be the more modest in speech Job 32.6 7. Vse 2. To Teach Ministers especially to know by experience the power of the Gospel and grace of God in themselves and then teach it to others Doctr. 4. They that have best experience of the knowledge of the creature finde both the creatures and the knowledge of them vain and unprofitable to the attainment of happinesse yea tending rather to the vexation of the spirit vers 14. For the Philosophers by the wisdome gathered from the creatures knew not God in the wisdom of God that is in Christ in whom alone our happinesse is 1 Cor. 20.21 Unprofitable to happinesse but rather yielding vexation 1 Because they lead us not to happinesse 2 There lieth a curse upon the creature ever since the fall Gen. 3.17 Rom. 8.20 3 Because of the difficulty of the searching out of many secrets in nature as the cause of the Seas flowing the motion of the Moon the Loadstones drawing of Iron and looking towards the North-pole sundry Sympathies Antipathies of the creatures It is said by some to be the death of Aristotle that he could not comprehend the cause of Euripus seven times ebbing and flowing in a day Because I cannot comprehend thee saith he thou shalt comprehend me and so is said to have thrown himselfe into it 4 Because the study of nature healeth not the sinfull defects of nature in our own spirits which is the reason Solomon rendreth vers 15. Vse 1. To teach Scholers and other Students of nature so to study it as not to place felicity in the creatures or in the knowledge of them They are vain and vexing if used to that end Solomon doth not bring a causlesse evill report upon the world as the spies did upon Canaan Object But doe not many Schollers acknowledge they finde great contentment yea sweetnesse in the study and knowledge of the creatures Answ 1. True they may if they use the creatures and the knowledge of them not to finde happinesse in them but to those other ends for which God made them mentioned in Doct. 1. pag. 23. 2. Though many think themselves happy by such speculations it is because they cast not up their accounts as Solomon here doth to see what true Reformation of their own perversnesse or supply of their defects they have found thereby Vse 2. To teach all men neither to satisfie themselves in such things as reach not to the healing the crookednesse of their natures nor to the supplying of the defects thereof How vain then are they that see not the vanity of wealth honour pleasure all earthly things which are all of them short herein Doct. 5. The crooked perversenesse and sinfull defects of our nature are not healed by the knowledge of Gods works in nature A threefold crookednesse is in our nature 1. We act not from a right principle from God in Christ but from our selves 2. We act not by a right Rule Gods will and word 3. For a right end Gods honour but our own ends Defects also Innumerable First in gifts Secondly in Acts as in Thoughts Words and Works Hence the Philosophers themselves as vicious as others in pride and vainglory in wantonnesse in covetousnesse in flattery c. Yea they are more averse and backward to embrace the Gospel then the common sort Acts 17.18 32. 1 Naturall bodies cannot reach to the healing of our soules 2 The vertue of the creatures is finite as themselves be but it requireth an infinite power even a new creation to heale our crookednesse and to supply our defects Psalm 51.10 Vse 1. To shew us the depth of our corruption no creature is able to make our crooked spirits streight or to supply our defects which are innumerable Vse 2. To stir us up to the knowledge of Christ whom to know is eternall life John 17.3 He rectifies our crookednesse and supplies all our defects John 1.16 Eccles 1. v. 16 17 18. 16. I communed with mine own heart saying Loe I am come to great estate and have gotten more wisdom then all they that have been before me in Jerusalem yea my heart had great experience of wisdom and knowledge 17. And I gave my heart to know wisdom and to know madnesse and folly I perceived that this also is vexation of spirit 18. For in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow SOlomon having taught us partly by the nature of the creatures themselves and partly by his own experience that happinesse is not to be found in the creatures He now proceedeth to enquire after happiness in making triall and use of those blessings which God had given him 1 Great Estate 2 Great Wisdom Which point he delivereth by declaring First His communing with himselfe what gifts he had received which were two 1 Great Wisdome 2 Great Estate Amplyfied 1 A Minore Greater then any before him in Hierusalem 2. By the confirmation of it by his experience vers 16. Secondly his making use of the benefit of both these gifts and that by a phrase frequent in Scripture I gave my heart to know wisdom to wit to know the worth of it by
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
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
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 3.10 11. Paul hath tender respect of an ignorant weake conscience 1 Cor. 8.7.10 11. not so of an hardened 1 Tim. 4.2 Such a conscience doth not extenuate but aggravate sin as being a punishment of sin against light and conscience Propos 4. Magistrates may compel Church-Members to observe Church orders according to the word and others not to disturbe them Ezra 7.26 27. Propos 5. Magistrates may compel all to heare the word of God Acts 3.22 23. yet if men take exception at the calling as being either too Romish too neer to Rome or too far from it Let men be first convinced of the lawfulnesse to heare the word of God from any Jer. 28.1 to 6. 2 Chron. 35.21 22. Propos 6. No man can pretend conscience for Atheisme for no Nation so barbarous but is taken with conscience of a God Vse 2. To enquire how then doe Ministers and Churches binde conscience Psal 149.6 to Matth. 16.19 18 18. Answ Not by any Injunctions of their own but by Ministerial declaring the Commandements of God and the holy Ghost ratifying the same from Christ Vse 3. To refute the Popish and prelatical errour of humane lawes binding conscience Vse 4. To allow power to Magistrates where God alloweth it Matth. 22.21 Rom. 13.7 Hence give them honour else their power is violated and taken away Mark 6.4 5. The former Objection page 176. may be propounded and resolved thus Object If Blasphemers Idolaters Seducers to Idolatry and Heresie be punishable even with death then conscience is subject to coersive power Answ Conscience is either Natural Rom. 2.14 Weake 1 Cor. 8.7 or Seared through the just judgement of God blinding the minde and conscience and hardening the heart thereby to punish sin against conscience or at least the not receiving of the truth with love 1 Tim. 4.1 2. 2 Thes 2.10 11. Rom. 1.28 Natural conscience is not to be strained according to proposition 1 page 175. 2 Tim. 2.25 26. weak conscience is not to be despised Rom. 14.3 Seared conscience doth not extenuate but encrease both sin and punishment Isai 44.20 2 Thes 2.11.12 Rom. 1.28 32. especially after once or twice admonition Titus 3.10 Doctr. 2. It is neither in the power of the King nor in the dexterity of the craft-masters of wickednesse to discharge a man of his warfare in the day of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are crast-masters of wickednesse Psal 49.6 to 10. Reasons of the former 1. From Gods determinate appointment of our ends Job 14 5. Acts 17.26 Reason 2. From the preciousnesse of a mans life and soul greater then any man can give to God Psal 49 7 8 9. Reason 3. From the impotency of Princes to deliver and discharge themselves from the Warre and stroake of death Psal 23.29 Reason of the latter From the wages and desert of sin Rom. 6.23 Vse 1. To teach us there is a warfare between a man and death 1 Cor. 15.26 54. As appeareth First From the resemblance between death and warre in the effects in death as in warre we conflict de summa rerum about all our chiefest worldly Comforts Goods Lands Honours Pleasures Wife Children Liberty Life In Death as in warre greatest violence is offered to us and we use against it all our strength Job 2.4 1. Of Nature 2. Of Art Diet and Physick Death as warre conquering carrieth captive to the Prison of the grave and many to Hell if deam be not overcome Death feedeth on them Psal 49.14 Secondly From the causes of this warre Our earnest desire to preserve our selves John 21.18 2 Cor. 5.4 whence death to Philosophers was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most contrary and destructive to nature Againe sin which brought in Death Rom. 5.12 addeth a venemous sting to it 1 Cor. 15.56 whence to a carnal heart Gods wrath Feare of hell Satans outrage Horrour of conscience whence we are to learne First To prepare for this warfare There is no avoyding it Prophane confidence will not availe us Isai 28.14 15. Meanes or preparations against death 1. Death to sin Rom. 6.8 9. 2. Death to the world Gal. 6.14 1 Cor. 7.29 30 31. 1 Cor. 15.30 31. 3. Faith in Christ Job 13 15. 2 Tim. 1 12. Psal 49.1 2 5 15. 4. Walking with God as Henoch Gen. 5.24 with Heb. 11.5 Henoches priviledge is thus farre communicated to all such as walke with God that though they escape not death yet the bitternesse of death Prov. 11.4 19 12 28. Such leave their souls to God with a quiet heart their bodies to the grave with good report and a blessed covenant behinde them to their posterity thus death will be our advantage Phil. 1.21 Secondly To abhorre all self-murder as not from humane nature but from Satan For even corrupt nature desireth to preserve it selfe Vse 2. To teach us not to doe evil at Princes commands nor to refuse to doe good for feare of their displeasure For they cannot deliver us from death This is Solomons scope Vse 3. To teach us to serve such a master as to whom alone it belongeth to save from death Rev. 1.18 Psal 68.20 Eccles 8.9 9. All this I have seen and applyed my selfe unto every worke that is done under the Sun there is a time wherein one man ruleth over another to his own hurt COherence see in verse 8. The words conteine a fourth resutation of the third Invention mentioned verse 4. As who should say where the word of the King is there is power but know withal that where this power is alwayes obeyed at all times submitted to this power or rule for it is the same word with that verse 4. will be hurtful and pernicious to him that obeyeth it There is a time when one ruleth over another for hurt to him And this he proveth by his own diligent and serious observation and testimony All this have I seen and applyed n y heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in applying my heart to the consideration of all things done under the Sun Doctr. 1. A penitent and prudent soul that casteth his eyes about him and considereth all things that are done under the Sun shall observe a time wherein that man that ruleth over another ruleth over him for hurt to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated One man better The man whatsoever the man be be it Solomon he in his rule had a time wherein he set his people a worke to erect and adorne Idols Temples And this was the rent and ruine of the ten Tribes 1 Kings 11.31 33. 11 Kings 12.28 29 with Chap. 14.15 16. their Apostacy and captivity Judah also followed the way of Israel to their Apostacy and captivity also 2 Kings 17.18 19. So David before him 2 Sam. 11.4 15. 2 Sam. 24.1 17. So Asa 2 Chron. 16.10 So Jehosophat a Chron. 18.1 with 21 3 6 8 10. So Hezekiah 2 Kings 20.16 17 18. So Josiah 2 Chron. 35.22 Reason 1. From Gods
24. 2 Cor. 12.7 8 9. Abandon therefore sullennesse and discontentment under crosses 2. To follow diligent labour in our calling It is that whereto joy and mirth is joyned the same word with that Gen. 29.34 Eccles 5.12 3. To Reckon our lives by dayes as the wise man here doth Psal 90.12 Gen. 47.9 It will help us First Not to promise our selves multitudes of yeares Psal 39.5 Secondly To prepare to give account for each day Psal 90.12 Thirdly To Improve and make use of present opportunity Heb. 3.15 Fourthly To forecast provision for the day Matth. 6.11 4. To look at every day as a new gift of God Text verse 15. Eccles 8.16.17 16. When I applyed mine heart to know wisdome and to see the businesse that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes 17. Then I beheld all the worke of God that a man cannot finde out the worke that is done under the Sun because though a man labour to seek it out yea further though a wise man thinke to know it yet shall not be able to finde it IN the two former verses Solomon observed it as a great vanity the promiscuous event and estate that befel good men and bad especially through the mis-government of Princes In these two verses he observeth the like promiscuous event and estate of both good and bad from the work and providence of God Which various dispensation of all events alike to all sorts of men good and bad Solomon here setteth forth by the Adjunct thereof his own serious meditation and study and enquiry after the reason of it after the wisdome and counsel of Gods proceeding in it which study and meditation of his he enlargeth and amplifieth in these verses and in the former part of the next Chapter In these verses by two Adjuncts First By the restlesnesse and assiduity of it so as he found no rest nor sleep night nor day to seek out this matter verse 16. Secondly By the fruitlesnesse of it he could not finde what he sought Which he setteth forth by a double amplification à diversis 1. Of labour in searching though a man labour in seeking it out 2. Of wisdome yea if a wise man thinke and purpose and professe to seek it and to finde it out and to know it yet he shall not be able to attaine it verse 17. Doct. 1. A man that shall apply his heart to search and discerne the wisdome of God in his work and dealing with the righteous and with the wicked though himselfe be wise and his labour great to finde it out yet his labour shall be fruitlesse and himselfe restlesse He speaketh here of the wisdome of God in his work and dealing with the righteous and with the wicked both alike as appeareth by the verse before verse 15. and the verses following Chap. 9. verse 1.2 3. His labour shall be fruitlesse for he shall not finde out what he sought for verse 17. and himselfe restlesse as Solomon himselfe confesseth and he seemeth to speake it of himselfe there is that neither day nor night seeth sleep with his eyes Psal 73.16 Jer. 12.1 2. Habac. 1.13 14 15. Job 9.10 11 12. Reasons why fruitlesse 1. From Gods concealment many times of the causes and reasons of the afflictions of his people especially in the beginning of their troubles till towards the end Job was long before he saw the reason of Gods strange hand upon himselfe Job 10.2 to 7. And it is a great part of their affliction that they cannot discerne the reason of Gods dealing with them God concealeth his minde till we have learned to preferre his wisdome and will above our own when Job stooped to this Job 40.2 to 5. with Chap. 42.5 6 then he not onely saw a gracious Issue but the cause of all his troubles from Gods conference with Satan Reason 2. From the power of God to have brought to passe any ends of his own and ours in dealing bountifully with the godly and justly with the wicked if it had pleased him Though sanctified affliction be wholsome to the godly yet God was able to have humbled and healed them without such outward crosses and afflictions The spirit of grace could doe it effectually by the word That God chooseth rather to doe it by afflictions what man can finde the reason Or if some reason might be rendred in regard of our fellowship with the first Adam in sin and vanity and with the second Adam in afflictions yet why might not God have chosen rather to afflict the godly in the inner man then in the outward man and why might not the wicked have undergone greater afflictions in this world Reason 3. From the free choyce which God maketh of some men both of the good and of the bad to deal well with some of both sorts and to deal sharply with others of both sorts Job 21.23 24 25. Reasons why restlesse 1. From the disproportion between the faculty and the object The wisdome of God in these wayes of his providence is beyond our reach And therefore as when the members of the body are reached and stretched beyond their compasse it chaseth away all sleep and rest so when the minde is set upon the rack by such transcendent meditations it rendeth the soul with vexation and restlesse disquietnesse Reason 2. From the force of earnest intention of the minde in difficult and abstruse studies to waste and scatter those cool and moist vapours which rise from the stomack to cool the braine and would stop the passage of the animal spirits to the senses and so procure sleep For the animal spirits of the braine being heated with agitation and study doe also heat those vapours and so attenuate and disperse and spend them that they cannot stop the passage of the spirits to the senses and so sleep is chased away This is a natural cause which is the more aggravated by the hand of God taking away natural rest from such as cannot rest satisfied in his will unlesse they may be of his counsel Job 33.13 Vse 1. To teach us to content our selves in seeking out by our own wisdom the counsell of God in his dealing with our selves or others but by faith and patience to wait for a good issue Faith first seeth Gods hand in all and sanctifieth the name of his soveraignty He is the Potter we the clay Wisdom Job 9.4 Righteousness Jer. 12.1 Grace to his people and faithfulnesse Psalm 119.75 Secondly stirreth up to prayer for a profitable use of all Psalm 143.10 Thirdly humbles us under the mighty hand of God 1 Pet. 5.6 Fourthly directeth us to the word for further counsell Psalm 73.17 Vse 2. To confine our evening meditations to matters within our compasse Evening meditations should rather be Devotionall then Scholasticall To beat our braines will leave it without fruit or rest Vse 3. To acknowledge it as Solomon here doth penitentially as a vanity in our selves