him and endeavour to approve our selves to him to be accepted of him 2. The Commandements be the ten Commandements Deut. 4.13 which is further explained in the Gospel by believing on Christ 1 John 3.23 3. To keep these Commandements is set forth by comparisons As our way Josh 1.7 As our Treasure Rev. 3.20 21. As the apple of our eye Prov. 7.2 And as our life and soul Prov. 19.16 that is with all diligence faithfulnesse tendernesse and preheminence Reason 1. From the whole of man wrapt up in the feare God and keeping his Commandements it is our whole perfection and safety life maketh us equal to a Plant sense to a Beast reason to a man grace fearing God and keeping his Commandements to Angels Luke 20.36 Isai 6.2 Psal 103.20 It compleateth our conformity to the Image of God It is our whole duty and attaineth an everlasting happy estate Deut. 5.29 else we walke in vanity Psal 39.5 6. and feare death hell the faces of men Reason 2. From the vanity of seeking after Gods feare and yet not weaned from the vanities of the world Marke 6.20 Reason 3. From the vanity of weanednesse from earthly vanities without learning the feare of God and keeping his Commandements such was all the devotion of Popery leaving great estates yea Kingdomes to live and dye in a Fryers Coule Isai 1.11 12 13. Reason 4. Of the attention due to this word and counsel First From the dulnesse of our hearing Heb. 5.11 Secondly From the weightinesse of the duty Text. Thirdly From the noise of worldly matters and imbred lusts hindring our attention Vse 1. To refute the Antinomians who abrogate the Commandements and in summe hold forth Grace without Christ Christ without Faith Faith without the word of promise applyed particularly to me by the spirit And the word of the Gospel without the word of the law Vse 2. To teach us to make these two duties our whole worke Deut. 5.29 Eccles 12.14 14. For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil IN the former verse Solomon gave it for a conclusion of the whole Book Fear God and keep his Commandements Which duty he presseth by a twofold Argument First from the weight of the Duty it is the sum and safety of the whole man verse 13. Secondly from the universal and strict account which God wil take of every work done under the Sun Text. v. 14. So this last end of the book is the last end of the world Doctr. There is no work whether it be open or secret good or evil but God wil bring it to judgement No work whether first Of the heart as counsels thoughts affections 1 Cor. 4.5 Jer. 17.9 10. Secondly of the lips as words Matth. 12.36 Jude 15. Thirdly of the hands or other outward members of the body 2 Cor. 5.10 Eccles 11.9 Psalm 50.21 Not onely of all the children of men but even of evil Angels also 1 Cor. 6.3 Though never so secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconditum velatum hidden or secret so the word signifieth not as the vulgar Latine turneth it erratum absurdly for when he saith pro omni errato sive Bonum sive malum sit it argueth some erratum is bonum But if it be an erratum an errour or fault how is it good if good how is it erratum an errour or fault See then their vanity that think the vulgar Latin authenticall or the Church of Rome infallible God will bring all to judgement many things in this world Prov. 11.31 Psalm 58.10.11 All things whatsoever at the last day 2 Cor. 5.10 Rom. 2.16 Acts 17.31 Matth. 25.31 to 46. Reason 1. It is for the honour of God to rectifie all the iniquity of judgement-seats and other obloquies here below Eccles 5.8 3.16 17. with Micah 7.3 4. As his infinite wisdome knoweth all iniquity so his infinite justice cannot but give due recompence to all Reason 2. It is for the honour of Christ John 5.23 29. To declare the honour first of his power in raising the dead by his voyce John 5.28 29. Secondly of his glory Matth. 25.31 all the elements burning about him 2 Pet. 3.10 all the Angels and Saints attending him each one as bright as the Sun Matth. 25.31 Jude 14. a glorious high Throne set in the aire for him Matth. 25.31 all the creatures presented before him and bowing to him Rom. 14.10 11. Thirdly the honour of his wisdom in making manifest the secret counsels of all hearts with all secret conveyances and that particularly 1 Cor. 4.5 Luke 12.2 Fourthly of his justice both shewing the cause of all his own administrations why often it went ill with the godly and well with the wicked Esay 28.17 and rewarding all according to their works and the fruits of them Jer. 17.10 which wil not be accomplished whilst the world lasteth neither the good that some have done by their laws books counsels examples c. nor the evil of others Reason 3. It is for the honour of the Church and of all the godly 2 Thes 1.10 Micah 7.9 Vse 1. For information 1. That the account taken at the last day wil be general of all Nations and persons and also particular of every singular cause and person Rom. 14.12 Matth. 12.36 Psalm 50.21 And that not secret but open so as all men may judge of all secret conveyances Luke 12.2 1 Cor. 4.5 Secondly that the day of judgement wil be of longer continuance then a night or day For so many businesses of all Nations and persons cannot be examined openly in the space of a few houres or yeers The day of grace is of many yeers of 1 Cor. 6.2 so also is that of judgement Vse 2. To exhort to repentance and faith that he who shall be our judge may be our Saviour Acts 17.30 31. 1 Cor. 11.31 2 Thes 1.10 Vse 3. To bridle all licentiousnesse and boldnesse in sin and pleasure in it Eccles 11.9 Acts 24.25 Vse 4. To exhort to sincere and conscionable awfull and fruitful obedience 1 Pet. 1.17 2 Pet. 3.11 to 14. 2 Cor. 5.9 10. Text v. 13 14. Luke 12.1 2. 1 Cor. 15.58 Vse 5. To exhort to judge others sparingly and charitably 1 Cor. 4.5 Rom. 14.10 Matth. 7.1 2. Jam. 2.13 But to provoke them earnestly to prepare from this day 2 Cor. 5.10 11. Vse 6. To encourage the Saints to patience constancy and comfort in wel doing and ill suffering 1 Cor. 15.58 1 Thes 4.17.2 2 Thes 1.6 7. FINIS
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
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
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
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
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
vowed universall obedience which without a better heart they could not perform Deut. 5.27 29. As first when we presume to walk in the strength of it and not by saith in Christ Matth. 26.33 35. Secondly when we discern no defect in our best duties Neh. 13.22 Thirdly when we think we have earned any reward at Gods hand by it Luke 17.10 2. Righteousness of works of Supererogation Micah 6.6 7. works above what the law required in which also a man may perish 3. Righteousnesse of works of good intention as that of Vzzah intending to save the Ark by touching it against the Law 2 Sam. 6.6 with Numb 4.15 In which he died 2 Sam. 6.7 So Sauls sacrifice out of a good intention but against a Commandement lost his Kingdom 1 Sam. 13.12 13 14. See also 1 Sam. 15.21 22 23. 4. Righteousnesse inherent prized above the word Righteousness of a cause over eagerly maintained as in Jobs case justifying himselfe rather then God which was overmuch righteousnesse Yet this fourth may be rather handled as a consectary in the verse for no man perisheth in this righteousness though he may fall foully Doct. Excesse of righteousness or to be righteous overmuch is accompanied with an overweening conceit of a mans own wisdom and followed with causlesse destruction of a mans selfe vers 16. Solomon joyning this warning Neither make thy selfe over-wise to the former Be not righteous overmuch implieth that an overweening conceit of our own wisdome doth accompany overmuch righteousness And adding this Reason for why wilt thou destroy thy selfe He implyeth that these wil procure destruction and that without cause And therefore he asketh why Reason 1. Why it is accompanied with overmuch wisdome because it maketh us wise without the word and above the word which ought not to be 1 Cor. 4 6. The word is the rule of wisdom Esay 8.20 Reason 2. Why it is followed with certain danger of destruction because First it is ever joyned with pride which is a forerunner of destruction Prov. 16.18 Secondly it reflecteth imperfection and insufficiency upon Gods wisdome and word For it is lesse dishonour to God that a man doe a sinne against the word then a good duty above the word The one argueth frailty and imperfection in us the other in God Thirdly it submitteth not it selfe to the righteousness of Christ but men in it goe about to set up a Saviour without Christ and against him Rom. 9.31 32. with 11.7 Christ is indeed our Wisdom 1 Cor. 1.24 and Righteousness 1 Cor. 1.30 Jer. 23.6 Vse 1. To prevent and refute the mis-applying of this Text to the reproach and discouragement of growth and forwardness in grace and Christian duties Even the Heathen Philosopher Aristotle could say Though vertue consisteth in a mediocrity between two extreams yet not in a mediocrity of degrees of goodnesse but in a hyperbole or excesse Politic. l. 7. c. 1. Yea it reproveth the despising of legall duties for though they be not righteousnesse yet they are gifts of the Spirit restraining from sinne constraining to duty and a greater gift from God then riches or honour Brasse is good onely it is counterfeit when it is put off for gold Vse 2. To disswade and direct from all this excesse of righteousnesse here forbidden not from the duties but from taking them for our righteousnesse when we have lived long in them they are either our righteousness imputed or inherent Quest What would you have us to doe more Answ 1. Know why Christ is Good as Matth. 19.17 feel your First Want of him and faith in him John 16.7 8.2 Worth of him Cant. 4.10 Secondly Listen duly to the word for some promise doctrine or example of grace in which Christ is wont to convey his spirit to lost souls to beget Faith 1. Either perswading us of grace from God to our souls in him Psal 119.43 2. Or at least setting up him in our hearts as our soveraigne good Psal 73.25 36. Thirdly If you feel him not applying promises to you nor himselfe in any word of grace with power pray over the promises and meditate on them they wil so give faith Observe if this doe not utterly pull down all our high thoughts of former worth in our selves Prov. 30.2 and do not make us sensible of our own disability to any duty 2 Cor. 3.15 If the Lord thus carry us forth it will take us off from overmuch righteousness which will leave us destitute and desolate of Christ for our justification and of the spirit for our sanctification Beware likewise of resting in works of good intention without or beside the word Sincere righteousnesse may be overmuch prized when we first Presume to walk in the strength of it and not of faith Matth. 26.33 35. Secondly when we discern no defects in our best duties Neh. 13.22 Thirdly when we think we have earned any reward at Gods hand by it Luke 17.10 Eccles 7. v. 17. 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time BE not wicked overmuch though the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be not overmuch wicked but do not wickedly overmuch but yet if we take it as is translated the sense is the same To be wicked overmuch implyeth two things 1. Aggravation of sin beyond the word 2. Multiplication of it First to make a mans selfe more wicked then the word maketh him So excessively wicked as thereupon to shut out a mans selfe from all hope of mercy or otherwise worse then he is This excesse a man that is convinced of the emptinesse of his righteousnesse which he prized overmuch before is apt to sink into even to despaire Cain who before thought himself as righteous as his brother and his sacrifice as acceptable as his being convinced by God of his wickednesse sunck into despaire of mercy Gen 4.13 Hence also some think they have sinned against the Holy Ghost Others that they have quenched the Spirit when as rather the Spirit hath enlightened and awaked them But this sense doth not fully answer the opposition in verse 14. though it answer well enough to verse 16. Secondly the phrase may well be translated Do not evil much that is Do not multiply transgression as Amos 4.4 The word is used in this sense Sin is multiplied either 1. By continuance in it Rom. 6.1 2. By growth unto full measure of iniquity Math. 23.32 A curse Doctr. Excessive aggravation of sin and all continuance and growth in sin is accompanied with folly and followed with untimely death Sin is excessively Aggravated when it is made First greater then can be forgiven as Gen. 4.13 See the Original So when we judge we have sinned against the Holy Ghost when we have onely lost the comfort of the spirit Secondly Greater then will be forgiven in regard either of our present hardnesse of heart which we despaire of softning or in regard of our person which we
For the original Text speaketh of this wisdome that is this wisdome whereby a man avoydeth both the folly of continuance in sin verse 17. and the overmuch wisdome of excessive righteousnesse verse 16. In both which men undoe or destroy themselves this wisdome will strengthen a man more to wit By supportance and By deliverance then ten that is many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords and friends in the City meaning the Court which resided in the City and whereto they resorted Ten often put for many Numb 14.22 Job 19.3 Reason 1. From the presence and protection of God with such whose wayes are pure and upright before him 2 Chron. 16.9 Psal 18.20 21 23 24. God is First The light of our countenance Psal 42.11 43 5. Secondly The staffe of our maintenance Psal 16.5 Thirdly The horne of our deliverance Psal 18.2 Reason 2. From the protection and Ministery of Angels who are greater then the greatest men Psal 34.7 91 11 12. 2 Kings 6.15 to 20. Reason 3. From the favour which wayes of true righteousnesse finde even of strangers 1 Pet. 3.13 Job 5.19 to 23. even of enemies Prov. 16.7 Reason 4. From the failing of all great friends when Gods hand is heavy upon him as also in death when righteousnesse faileth not Prov. 11.4 Psal 146.3 4 88 18. Job 6.15 to 21 9 13. Vse 1. To remove the stumbling blocke out of the way which hindreth many from breaking off their sinful courses to wit from the losse of their great friends Nay the wayes of true righteousnesse procure great friends by Gods over-ruling hand Prov. 22.11 2 Kings 10.15 16. Jehu was but an Hypocrite yet would countenance a good man and take countenance from him even wicked Princes by perswasion have befriended the Church Vse 2. To exhort such private Christians and the whole state of the Countrey to walke and grow up in this wisdome it may be our strength when all else may faile us in City and Country Psal 27.10 11. Eccles 7. v. 20. 20. For there is not a just man upon Earth that doth good and sinneth not SOlomon having commended this wisdome as strengthening the wise above many great friends in Court or City where by a man neither maketh himself over-righteous nor over-wicked in this verse he giveth a reason of it taken from the infirmity of the most righteous man upon Earth As who should say doe not make your selfe over-righteous so righteous as no fault to be found in you as Ephraim did Hos 12.8 For there is not a just man upon Earth that doth good and sinneth not Doct. 1. Perfection of righteousnesse so as to doe good without sin is not to be found in any man no not in the best man upon the Earth 1 Kings 8.46 Psal 130.3 143 2. Job 9.3 and verse 30.31 Clothes defile As testifying our sinful nakednesse which was the cause of it Gen. 3.7 The meaning of the doctrine is First That in many things and in some things more then other all men even the best men doe sin Jam. 3.2 either omitting good or committing evil Noah Abraham Lot Moses David Peter Secondly That in all things in our best actions we sinne something Neh. 13.22 Exod. 28.38 Psal 80.4 Rev. 8.3.4 Reason 1. From Gods wise and just desertion of every one of his servants sometimes or other for a season Either To know what is in our hearts 2 Chro. 32 31. or to chasten First Our carnal selfe confidence Matth. 26 33 35. and so to chasten our neglect of stirring up our selves to lay hold of God Isai 64.6.7 Secondly Our uncircumspect and unjust walking neglect of pondering the paths of our feet Psal 119.9 Prov. 4.26 Reason 2. From the contrary lusting between the flesh and spirit Gal. 5.17 hence floweth an impossibility of doing any one duty perfectly Lust in him sinneth not the person If rebellious or irregular subjects of confederate Princes trespasse one upon another it is not the trespasse of the state whilest the Princes condemne it and punish it now the judgement and will are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man the carnal part are but as rebellious subjects Vse 1. To refute 1. Perfection of works held by Papists Catharists of old and herewith possibility of keeping the law 2 Justification by works Psal 143.2 Rom. 3.23 24. 3 Merit of Works 4 Supererogation 5 The immaculate perfection of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men Gen. 1.26.27 Vse 2. To convince carnal wicked men of their abundance of sin seeing the most godly and just fall Job 15.16 Vse 3. To shew us where our happinesse lyeth to wit not in our own innocency but in the covering of our sins Psal 32.1 2. And therefore we to seek for all our righteousnesse in Christ Phil. 3.7 8 9. Rom. 3.23 24. Vse 4. To mortifie pride of our best duties Vse 5. To teach us to beare evils at Gods hand patiently Micah 7.9 Vse 6. Not to be masterly censorious of the failings of our brethren Jam. 3.1 2. John 8.7 Vse 7. To comfort the godly righteous against the feare and griefe of death in our selves or our Christian friends In death the spirits of just men are made perfect Heb. 12.23 else death were not the last enemy if sin remained after it contrary to 1 Cor. 15.26 Eccles 7.21 22. 21. Also take no heed unto all words that are spoken lest thou heare thy servant curse thee 22. For often times also thine own heart knoweth that thou thy selfe likewise hast cursed others SOlomon having observed vers 20. that there is not a just man upon earth that doth good and sinneth not he hence inferreth this Corollary Not to set a mans heart upon all the words that are spoken not upon all their hard sayings and ill speeches wherein all men even the most wise and just are sometimes too blame either in speaking or in giving occasion to be spoken Parts two first an Exhoration not to set our hearts on all the words spoken that is 1. Not to listen after them 1 Sam. 24.9 with 1 Sam. 24.8 9 10. 2 Not to be over deeply affected with them 1 Sam. 18.7 8. 3 Not to pursue the same with revenge 2 Sam. 19.19 20. Secondly Confirmation by Reasons two 1. From the inconveniency which may easily attend it so a man may hear his own servant cursing him or sleighting him v. 21. 2. From the conveniency of Gods wise and just hand in measuring to us as we have measured to others which that we have done Solomon argueth from the testimony of his own conscience v. 22. Doct. 1. It is not good to set a mans heart upon all mens speeches of him no not upon the hard and sleight speeches of his own servants against him to wit First In case men speake vanity to wit 1 Out of a vanity of minde not upon any grounded cause or just occasion Psal 12.2 144.8 2. Unto vanity
as Gen. 16.6 Unlawful things or things lawfull but out of our Calling are not to be done though they be in our hand Micah 2.1 Secondly that which falleth within the compasse of our power and ability as the phrase is used Gen. 31.29 Otherwise though it be in our calling yet having power we may omit it 2 Sam. 3.39 Thirdly that which God giveth us opportunity and occasion to doe as the phrase is used 1 Sam. 10.7 Gal. 6.10 Eccles 11 2 6. Reason 1. From the vacancy and cessation of all business in the grave whether thou goest as in the Text. No work no performance or accomplishment of any business No device The Hebrew word signifieth two things First a device or cunning engine 2 Chron. 26.15 Secondly an account as Eccles 7.27 Both here meant In the grave there is no ability or opportunity either to devise or invent any good Or to make up or cast up any accounts Nor knowledge to understand truth or falshood good or evil Nor wisdom to consider of any good ends or of any good means leading thereto Reason 2. From the love which we owe to God and the measure of it which is with all our might Deut. 6.5 Reason 3. From our stewardship and Gods Lordship of that which God putteth into our hands The work is the Lords as our soveraign master 1 Cor. 16.10 Church work Jer. 48.10 Warlike execution 1 Sam. 14.45 wrought with God Col. 3.23 24. Servants work we are but Factors for him There is an heavy curse upon negligence in his work Jer. 48.10 Vse 1. To reprove first inordinate walking without a calling when the hand findeth nothing to doe Matth. 20.6 Secondly negligence in a calling where the hand putteth not forth his might Prov. 10.4 Vse 2. To exhort all men to a conscionable faithfulnesse and diligence in all the worke your hand findeth to doe The three reasons in the Text are as so many motives Besides First Satan bestirreth himselfe busily and setteth all his instruments aworke to choake the worke of reformation with store of tares Secondly The more improvement of our talents here the greater will our reward be in heaven Luke 19.16 17 18 19. yea it will ashame us to receive such a plenteous recompence of reward for so small service There will be rest enough in the grave Isai 57.2 And recompence enough in heaven 1 Cor. 15.58 Thirdly The hands of our fellow-labourers faint in England what through multitude of variety of worke and what through mists and fogs of temptations about them Neh. 4.10 Vse 3. To teach men to finish and perfect their accounts with God and man here for there is no perfecting accounts in the grave Luke 16.2 Vse 4. To look at the whole course of our lives as a journey to the grave whether we goe to worke or to meat or to Sea or to Church or to Law or to Field to the grave we are going Which is a matter First Of Admonition to carnal persons to hasten spiritual preparation Secondly Of consolation to the godly and warning also against security Rom. 13.11 Eccles 9.11 11. I returned and saw under the Sun that the race is not to the swift nor battell to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all IN the former Chapter Solomon had observed this vanity that it often befalleth the righteous according to the worke of the wicked and to the wicked according to the worke of the righteous verse 14. This vanity Solomon hath amplified in the latter end of the former Chapter and in the former part of this Chapter by sundry arguments Amongst other arguments he amplified it with this observation that all events fall alike to all to the good and to the evil cleane and uncleane holy and prophane And least it should be said that godlinesse or holinesse and uncleannesse make no great difference in mens actions but as Rabshakeh said wisdome and strength are for the warre Isai 36.5 so events fall out as wisdome and strength swiftnesse or speed skill or knowledge doe direct them Solomon here denyeth that and telleth us it is not in the power of the likelyest meanes to attaine their ends or to effect their worke And this he sheweth us in five instances 1. The Race is not to the swift 2. The Battel is not to the strong 3. Bread is not to the wise 4. Riches are not to men of understanding 5. Favour either of Princes or people is not to men of knowledge And besides he proveth it First By a reason or cause thereof in God taken from the over-ruling power of the higher cause or Agent Gods disposing of time and chance for saith he Time or Chance or Occurrence commeth to all these The word translated Chance here is translated Occurrent or occurrence 1 Kings 5.8 4. Secondly By a reason or cause in man his ignorance of his time which is amplified by the calamity or misery following it verse 12. Doctr. 1. Men of the best abilities and sufficiencies for any worke doe often meet with the like events and disappointments as they doe that want them Swiftest men and horses are ablest and most sufficient and most fit for the Race yet the Race is not to the swift why then it is to them that want swiftnesse it is to the slow The strong are best able to win the Battel yet the Battel is not to them why then it is to the weake men of wisdome are most like to cast about for meanes of subsistance for bread Prov. 21.20 yet bread is not to the wise and then it is to simple people Men of understanding are most likely to attaine riches yet riches is not to them but to shallower heads Men of knowledge are most likely to win favour from high and low yet favour is not to men of knowledge but to ignorant men Psal 33.16 17. Amos 2.14 15 16. 1 Sam. 17.50 2 Cor. 11.27 Reason 1. Because chance or occurrence commeth to all these that is some occurrence which Gods providence casteth in by the way that disappointeth all the most likely meanes and abilities As the stone that was cast out of Davids sling chanced by Gods providence to fall and to sinke into Goliahs forehead 1 Sam. 17.49 Reasons why God doth cast in such Occurrences 1. From his own Soveraign prerogative in disposing of all events and effecting all workes Ephes 4.11 To make a thing be is the act and name of Jehovah which he will not communicate to the creature Isai 42.8 Lament 3.37 Hence in a mans own strength no man prevaileth 1 Sam. 2.9 Reason 2. From the creatures abuse of his talents First Either by confidence in them without God Isai 10.12 to 29. Ajax thought it was for cowards and weaklings to call upon God for succour not for him whence he was foiled Secondly Or by arming them and using them against God
that for all these things God will bring thee to judgment The wayes of 1. Childhood First Ignorance 1 Cor. 14.20 Secondly Vanity serious in trifles and trifling in serious things Text. verse 10. Thirdly Folly Fourthly Falshood Psal 58.3 Fifthly Forwardnesse Matth. 11.16 17. 2. Youth First High conceits of their own sufficiency and worth 1 Tim. 3.6 Secondly Inordinate and excessive love of liberty Thirdly Wantonnesse Fourthly Strong affections upon weake grounds Fifthly Impatience of counsels and reproofes which is stubbornnesse Jer. 31.18 19. Sixthly Prodigality Luke 15.12 13. Seventhly Impudency Isai 3.5 God giveth up children and Youth to these wayes First by not giving them his grace either restraining or converting so soon Secondly By taking from them such Parents governours and friends as might restraine them 2 Chron. 24.17 As he that taketh away a damme giveth a running River leave to run strongly Thirdly By giving them up to a company of flatterers and Paresites sons of Belial who encourage them to evil 2 Chron. 24.17 18 and harden them against wise and grave counsel 1 Kings 12.10 11. Fourthly By suiting the heart with fit and strong objects and leaving the heart to the impetuousnesse of its own passions and lusts Reason 1. From the Idol of self-fulnesse which God seeth in the heart of youth according to which he answereth them and all others Ezek. 14.4 Reason 2. From their wilful disobedience Psal 81.11 Reason 3. From his delight to scorne scorners Prov. 3 34. Psal 2.3 4. Reason 4. From his purpose to magnifie his grace the more and to humble them the more in their conversion Jer. 31.18 19. Vse 1. To humble childhood and youth the more the flower of whose Age is so much corrupted If our choyce dayes be so wicked what are our dregs If our first fruits be so uncleane what is our whole lumpe yea and this spiritual judgement should humble youth the more for it is a more dreadful judgement for God to scorne then to frowne and threaten Doctr. 2. God would have children and youth to know that God will bring them to judgement for all their childish and youthful courses and for their delight in them Psal 50.18 to 22. Rev. 20.12 2 Cor. 5.10 Eccles 12.14 Reason 1. From Gods unpartial justice to all Rom. 2.6 to 11. God taketh no pleasure in proper youth Psal 147 10. nor pitty on carnal children Reason 2. From the proportion which God keepeth in recompencing like measure yea double measure of torment to deliciousnesse Rev. 18.7 Vse 1. To charge children and youth to put away and remove from them their passions and Iusts the evils of their flesh verse 10. Youths eagerly pursue their lusts and boisterously contend for them But lusts overwhelme with the greater torments Potentes potenter torquebuntur Vse 2. To discover and convince the vanity of childhood and youth verse 10. In regard First Of the many corruptions incident to their Age mentioned above Secondly Of their fond rejoycing in them as a fool in his Fetters and Shackles Thirdly Of the danger growing thereby of Impenitency here and of Judgement hereafter Vse 3. To exhort both to remember their Creator in their prime dayes Eccles 12.1 Eccles 12.1 1 Remember now thy Creator in the daies of thy youth while the evil daies come not nor the yeers draw nigh when thou shalt say I have no pleasure in them SOlomon to restraine children and youth from the vanities of their Age propounded to them a double Antidote First The knowledge of Gods approaching Judgement whereto he will bring them for all the evils of their youth Chap. 11. verse 9. whence he inferred two Corollaries 1. An exhortation to put away youthful passions and lusts 2. The vanity of childhood and youth Chap. 11. v 10. Secondly The remembrance of their Creators in the dayes of their youth Chap. 12.1 The copulative And implyeth a connexion upon the former as the Addition of another remedy like the former Doctr. 1. The remembrance of our Creator in the dayes of our youth is a Soveraigne remedy against the vanities both of youth and Age. It is a remedy against the vanities of youth before spoken of and the words following Before the evil dayes come c. argue it is a remedy against the wearisome vanities of old Age Remember words of sense in the Hebrew Tongue are to be understood with Affection and Action by reason of the combination and concatenation of all the faculties of the soul in pure nature like as of links in a chaine draw one and draw all breake one and breake all Luke 23.42 1 Sam. 1.19 Psal 106 4 7. Heb. 13.3 Rev. 2.5 Remembrance of God implyeth and inferreth 1. Turning to him Psal 22.27 2. Trust and joy in him Isai 51.13 3. Service and obedience to him Deut. 8.11.19 Psal 9.17 Judg. 3.7 4. Thankfulnesse to him Deut. 8.18 Thy Creator Setteth forth God as the Author and fountaine of all our being out of nothing Which argueth God to be 1. The end of all our being Prov. 16.4 2. Our preserver and Governour Isai 40.26 3 Our owner and possessour and Lord Isai 43.1 4. Intimately acquainted with all our wayes Psal 33.15 5. Unwilling yea disdaining to have his worke deformed or corrupted Deut. 32.5 6. 6. Able easily to destroy us Psal 104.29 30. Creators Implyeth more Creators then one all the three persons concurring in the worke Gen. 1.26 Remember Jesus Christ your Redeemer 1. As one that dyed and rose againe for us 2 Tim. 2.8 2. And without whom we are strangers from God Eph 2.12 3. In whom we become new creatures 2 Cor. 5.17 4. And through whom the Father is well pleased with you Matth. 3.17 Remember the holy Ghost First Who uniteth us to Christ 1 Cor. 6 17. and without whom we are carnal and sensual Jude 19. John 3.6 Secondly Who sanctifieth us to God and that in a Creating way Psal 51.10 11. Mortifying our passions and lusts Rom. 8 13. Quickning us to righteousnesse Thirdly Who pacifieth and comforteth our consciences John 14.16 17. and that in a creating way Psal 31.12 Reason 1. From the vanity of youth and Age without this remembrance of our Creators Text. Eccles 12.1 with Chap. 11.9 Reason 2. From the benefit of this yoke upon Youth Lament 3.27 to 30. Reason 3. From the sanctification of the whole lumpe of our life by the sanctifying of these first fruits Rom. 11.16 Vse 1. To reprove forgetfulnesse of our Creator in this time of youth It causeth old age to perish in such to be good for nothing Job 30.1 2 3 Youth and childhood is the seed time of grace and all goodnesse If in the spring no seed be sowne or none but Cockel and Darnel and such weeds what hope of Harvest Isai 17.10 11. From a threefold cause of difficulty 1. Custome in sin Jer. 13.29 2. Satans long possession Mark 9.21 29. 3. Gods rejection Prov. 1.24 to 28. Vse 2. To exhort children and youth to heed
admonished verse 12. Seventhly from the vanity and wearisomnesse of reading many of other books verse 12. Doctr. The more wise a Governour or Ruler especially a Preacher is the more he teacheth the people knowledge If it be read Because the Preacher was wise he still taught the people knowledge it comes to the same issue For if the wisdome of Solomon caused him to teach the people knowledge then the more wise a man is the more his wisdome wil encline him to teach men knowledge But in Solomons phrase it is used in way of comparison as Eccles 2.15 However this is evident It is the wisdome of a Ruler especially of a Preacher to teach the people knowledge 2 Chron. 17.7 8 9. Colos 2.1 2. 1 Cor. 10.1 12.1 14.18 19 20. 1 Thes 4.13 2 Pet. 3.8 Jer. 3.15 Reason 1. From wise mens knowledge of the excellency of knowledge which ignorant men know not and therefore regard not Prov. 1.22 Eccles 2.13 14. 7.12 Prov. 19.2 Hos 4.6 Isai 27.11 Reason 2. From their calling They have a Pastorall charge of the people yea of the soules of the people Rulers Psal 78.70.71 72. 2 Sam. 24.17 Preachers Heb. 13 17. God giveth to non power over the bodies of his people but he giveth them also charge over their soules see verse 1. Reason 3. For regard to their own comfort Ignorant subjects wil be either 1. Rebels and unruly 2 Chron. 15.3 5 6. 2. Flatterers Hos 7.3 5. 3. Barbarians Ignorant people will be either 1. unprofitable hearers Jer. 5.3 4. 2. Persecutors which is worse Acts 3.17 1 Tim. 1.13 Vse 1. To teach all men of wisdom that have people under them whether in Church as Preachers Common-wealth as Magistrates Family as Parents Masters that it is a part of your wisdom to teach your people knowledge and the more wisdome the more to teach them knowledge Preachers Jer. 3.15 Magistrates as before Housholders to their Wives 1 Pet. 3.17 Children Ephes 6.4 Deut. 6.7 Servants Gen. 18 19. Schoolmasters and Tutors Prov. 30. Magistrates teach knowledge not onely as Solomon here by writing but First by providing and sending forth good Ministers 2 Chron. 17.7 8 9. Secondly by erecting and publishing good laws Deut. 4.5 6. especially for the free passage of true Religion Ezra 7.23 Thirdly by removing stumbling blocks Teachers of lyes out of the way 2 Chron. 17.6 Fourthly by punishment of evil doers Judg. 8 7 16. Prov. 19.25 21.11 Fifthly by preferment and encouragement of wel-doers Prov. 22.11 Psal 101 6. Sixthly by example Psal 122.1 2. Ministers teach knowledge first by dispensing ordinances Jer. 31.15 Secondly by exemplary conversation 1 Tim. 4.12 Housholders teach by Chatechising Prov. 22.6 Wholsome Discipline Prov. 29.15 and godly example 1 Chron. 28.19 All of them teach by maintenance of Schooles of good learning Acts 7.22 Else knowledge is more hard to be attained John 7.15 Vse 2. To teach people to be as willing to learn knowledge else how shall others teach knowledge Vse 3. To teach us what is indeed knowledge to wit such things as Solomon taught Prov. 9.10 As first the vanity of the creature especially of a mans selfe by nature as in Ecclesiastes Secondly the precious sweetnesse of the love of Christ in the Canticles Thirdly the right ordering of Commonwealths or Families as in the Proverbs Prov. 9.30 Eccles 12. part of v. 9. with 10. Yea he gave good heed and sought out and set in order many Proverbs 10. The Preacher sought to finde out acceptable words and that which was written was upright even words of truth SOlomon in teaching the people he sought out and weighed and set in order words of weight and delight words of uprightnesse and truth Solomon though a wise man none like him yea though immediately inspired by the Holy Ghost yet he set all his Logick awork in teachings and writings to the people For whereas there be three acts or exercises of Logick 1 Invention 2 Judgement 3 Method and in these three the whole work of Logick is accomplished Solomon set all these a work to finde out a fit matter and words for the instruction of the people Investigavit he sought out is the work of invention libravit trutinavit he weighed as in a ballance is the work of judgement He set in order is the work of method Words of weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs that is words of weight of power of authority such as are apt to sink not only like Davids stone into the forehead of Goliah but into the heart of the stoutest Reason why so called from their effect First as convincing and pressing down a proud spirit 2 Cor. 10.4 5. Secondly lifting up an humble spirit Isai 66.2 50.4 Thirdly directing and ordering their own lives and others Ps 119.125 Words of delight or acceptable words not to the humours of the people but first to the good pleasure of God Gal. 1.10 Secondly to the estate of the people Gal. 4.20 Reason 1. As being most suitable to the image of God in his children These words are as a seale their hearts as wax For all delight springeth from correspondency between the faculty and the object Reason 2. As making us men of delight first to God secondly to our brethren Psalm 16.3 Words or writings of uprightnesse or righteousnesse Reason 1. As suitable to Gods will which is the rule of Right Reason 2. As aiming at right ends the glory of God the good of Churches Commonwealths Families soules Reason 3. As making us upright Words of truth Reason 1. As proceeding from the Spirit of truth Reason 2. As speaking of all mens persons estates of God his counsels and waies as they be without errour or guile Reason 3. As making us true Object 1. But Penmen of Scripture speak from immediate revelation 2 Tim. 3.16 2 Pet. 1.21 Therefore not in a way of Logicall discourse or study Answ It followeth not for God breatheth as well in meditation as in sodaine raptures Jude 3. 1 Tim. 4 13 15. 2 Tim. 2.15 Object 2. Luke 21 14 15. Answ It is a word of encouragement to Martyrs and Confessours that suffer in a good cause to expect immediate assistance where they cannot wel forecast or premeditate to answer to sudden and unknown questions Otherwise if a man knew beforehand their Interrogatories it were expedient to study how and what to answer Prov. 15.28 Vse 1. To reprove wearisomness of the instructions taught in this book When wil our Teacher have done with this argument that we might have none of Christ but indeed a gracious heart seeth the more need of Christ in the vanity of the creature Vse 2. To reprove the rejection of studied Sermons Vse 3. To teach Preachers the Imitation of Solomon in studious Invention Judgement and order of words first of power secondly of delight thirdly of uprightnesse fourthly of truth Jer. 48.10 Jude 3. Talents should be employed to best advantage Vse 4. Sermons may be elaborate