the living know that they shall die but the dead know not any thing neither have they any more a reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe forth thing that Solomon observed and thought it meet to declare from the promiscuous events of all alike unto all is the evil of it especially the evil effect of it in the hearts of the sons of men Coherence see in v. 1 2. Doct. Amongst all the evils that are done under the Sun this equality of events to all sorts of men alike It silleth the hearts of men with evil and madnesse all their life time even to their death v. 3. As who should say this maketh them live an ill life and die an ill death yea live madly and die madly Moses and Aaron were as wel excluded from Canaan as the unbelieving and murmuring Israelites Josiah was as wel slain by an Arrow in battel against his enemies as Ahab Nebuchadnezzar is said to have lived forty yeers in a victorious raigne as well as David See many more such like instances in verse 1. Doct. 3. This is an evil first Afflictive both to good men Psalm 73.21 and to evil men Psalm 112.10 Secondly Corruptive it filleth the hearts of men with first Evil of wickednesse or sin secondly Madnesse v. 3. First evil of sin The ground of this evil imagination springeth occasionally from these promiscuous events as conceiving they flow from the not guidance of them by providence 1. Evil imaginations in particular that the basest life here is better then the best life hereafter confirmed by a Proverb A living Dog is better then a dead Lyon v. 4. And this they hold forth in four instances First in stay and provision of supply The living have something to trust unto see the Hebrew v. 4. The dead have neither friends nor money nor strength c. Secondly In knowledge even of some suture things The living know that they shall die the dead know nothing at all v. 5. Thirdly In rewards The dead have no more a reward no not so much as a memoriall of their good deeds whilst they lived v. 5. But the living meet with some reward here Eccles 4.9 Hest 6.3 10. Ezek. 29.19 Fourthly In the enjoyment of the objects of their affections v. 6. their love and their hatred and envy is now perished viz. They have neither affections nor objects of them left nor any portion in things here below beyond which they look not v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth above all the hopes they had of another world Homer reporteth of his Achilles He had rather be a servant to a poor Countrey clown here then to be a King to all the soules departed So Mecaenas in Seneca had rather live in many diseases then dye It is another evil imagination to think God like wicked men to wit in liking wel of them Psalm 50.21 2 Evil Resolutions Eccles 8.11 1 Cor. 15.32 Isai 56.12 3. Evil speeches and practises Isai 10.11 Job 3.1 c. Mens hearts are also said to be filled with madnesse as well as with wickednesse by occasion of like events to all In that they break forth First To outragious violence in sin Psal 73.5 6. Secondly To foolish vain-glorious boasting in sin The Hebrew word commeth of a root that signifieth to praise or glory Isai 3 9. And filled they be with wickednesse and madnesse from this occasion all their life time even to death Job 21.13 Psal 55.19 Vse 1. To shew a great difference between the righteous and the wicked The hope of the wicked is only in this life verse 4. Job 8.13 14. But the righteous hath his chiefe hope and trust in another 1 Cor. 15.19 Prov. 14.32 The wicked had rather live a dogs life here then hazard his estate in another world If he hasten his death it is through Satans efficiency the righteous longeth for dissolution Phil. 1.23 The wicked knoweth little of any future thing but that he shall dye verse 5. The godly knoweth that when he dyeth he shall see God shall be like him c. Job 19.25 26 27. 1 John 32. The wicked shall have reward in everlasting fire Psal 9.17 but at best themselves look for none The godly shall have a reward in eternal glory Isai 49.4 The wicked shall never exercise their love any more after this life nor shall ever meet with any thing lovely verse 6. Though they shall not employ their hatred or envy about earthly things here yet they shall both hate God and envy the happinesse of his Saints But the righteous shall abound in love to God and in Gods love to them Psal 16.11 We shall abound also in mutual love to all the Saints and Angels the greatest strangers there will love us better then our best friends here Psal 17.15 Our hatred will not be wanting against Satan and wicked persecutors Rev. 6.10 Our zeal also shall then abound that which is here translated envy signifieth also Zeal Isai 37.32 The wicked have no portion but in this life Psal 17.14 The portion of our inheritance is after this life 1 Pet. 1.4 5. Vse 2. Not to misconstrue Gods dealings with our selves or others It is a root of Atheisme and will make us worse then the devils For they believe there is a God and tremble James 2.19 Vse 3. To teach us not to rest in a carnal condition it leaveth us without knowledge without reward and without portion Eccles 9.7 to 10. 7. Goe thy way eat thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 8. Let thy garments be alwayes white and let thy head lacke no ointment 9. Live joyfully with the wife whom thou lovest all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no worke nor device nor knowledge nor wisdome in the grave whither thou goest SOlomon having in the former verses declared four observations which he gathered from Gods dispensing like events to all He now giveth some practical directions from the same ground First That a man should take all the good which the providence of God putteth into his hand verse 7.8 9. Secondly That he should doe all the good which God putteth into his hand to doe verse 10. 1. The good which he directeth a man to take is in the enjoyment of the comfortable use of all the blessings which God giveth him in this life Which blessings are chiefly five First Meat or Bread It to be eaten with joy verse 7. Secondly Wine It to
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
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
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
good pleasure to leave every childe of his at some time or other to some spiritual desertion 2 Chron. 32.31 Wherein Gods counsel is First To make us feel our need of Christ Isai 38.14 A soul oppressed cryeth out for an undertaker or surety Secondly To make us like unto Christ Luke 22.53 yet with this difference he being sifted no chaffe or drosse was found in him John 14.30 not so we Luke 22.31 32. Thirdly To make us know what is in our hearts 2 Chron. 32.31 especially self-exacting 2 Chron. 32.25 Psal 30.6 7. and to heal it 2 Cor. 12.7 Gen. 32 25. Fourthly To chasten the peoples sin who might Idolize their rulers 2 Sam. 24.1 Lament 4.20 Reason 2. From the power of corrupt nature which though subdued to grace will sometimes breake the yoake as Esau did Jacobs yoake Gen. 27.40 Vse 1. To teach Magistrates an holy and humble jealousie over themselves and watchfulnesse also over themselves and one another The Application of this to our present Governour see in the Schedule annexed Vse 2. To teach the people not to swallow downe all the Commandements of their Rulers least sometimes they should Rule you to evil This is Solomons scope here Acts 4.19 Micah 6.16 Hos 5.11 Vse 3. To provoke people to pray for their Magistrates that Christ would keep them in that time of Tryal Eccles 8.10 And so I saw the wicked buried who had come and gone from the place of the Holy and they were forgotten in the City where they had so done this is also vanity THis verse doth depend upon the former by way of prevention of an Objection thus If one rule over another to his hurt the hurt will as wel redowne to him that ruleth as to them that are ruled wicked Rulers often come to an untimely end yea want buriall Eccles 3 6. 1 Kings 14.11 16.4 21.23 24. 2 Kings 9.33 34. And infamy follows them after death 1 Kings 15.30 Whereto Solomon answereth by his own experience confirmeth it It is not alwaies so I have seen a time wherein one ruleth over another to his hurt that is to the hurt of him that ruled to wit of the subject not so of the Ruler And in so doing that as in Ruling wickedly to the hurt of others I have seen the wicked buried who had come and gone from the place of the holy I have seen also the wicked forgotten in the City wherein they have so done that is had so wickedly ruled This is also vanity This encreaseth vanity amongst men and aggravateth the vanity of the condition of the sonnes of men Doctr. 1. The place or seat of judgement is the place of the Holy one For he speaketh here of wicked Rulers whom he describeth to have been conversant in the Judgement seat in an Hebrew Phrase they had come and gone from the place of the holy Holy in the singular number that is of the Holy one The holy one is God Esay 57.15 The place of the Holy one is Heaven Esay 66.1 The Temple Acts 21 28. The Throne or Seat of judgement Psal 82.1 The humble heart Esay 57.15 The third is here meant For he speaketh of Kings v. 4. and of them as wicked v. 9 10. Reason 1. From Gods Ordinance therof Rom. 13.1 2. Reason 2. From his presence there Psal 82.2 Prov. 29.26 2 Chron. 19.6 Reason 3. From his ends there chiefly to be attended 2 Chron. 19.6 Vse To teach Magistrates to put off carnall Affections as shoos were put off by Moses when we come to the Judgement seat Exod. 3.5 The like was done by Joshua Josh 5.15 Doctr. 2. When a wicked Ruler findeth a buriall and the memory of his wicked Rule is buried with him It is a vanity Or himselfe findeth a Funerall and his wicked Rule no memorable Obloquie When wicked Rulers come to an untimely end and their Tyranny meeteth with just obloquie it doth not a little availe first to the honour of God Exod. 14.17 15.1 Secondly to the edification warning of men Senacherib in Herodot So Virgils Mezentius Discite Justitiam For want of this Belshazzar was reproved Dan. 5.20 c. But yet it sometimes commeth to passe they doe meet with buriall and no infamy upon their Names partly by the power of their successors their children and partly by a worse succeeding in their room Reason of the vanity of this 1. It is an occasion of great growth of wickednesse v. 11. For first the Subjects comply with wicked Rulers if they meet with no great calamity in their life or death Secondly other wicked Princes presume to doe the like upon their wicked example Indempnity and impunity v. 11. Reason 2. It is a fruit of the curse brought upon the civill State through the fall of our first parents Otherwise all evil should befall evil ones and all good good ones Reason 3. It is no advantage to wicked Princes so buried and so forgotten for the lesse check they meet withall here the more they shall meet withall hereafter Eccles 5.8 Vse 1. To teach us to give honour to God and to take warning to our selves when we see God calling Princes to account Psal 76.12 107.40 Job 12.21 c. Vse 2. To teach Princes and Rulers to rule in the feare of God righteously 2 Sam. 23.3 So they may expect comely buriall and honourable memoriall 2 Chron. 16.14 24.16 32.33 35.24 Not so others 2 Chron. 21.19 c. 33.20 Jer. 22.18 19. Vse 3. To teach all men even private men to doe wel in our generations for if God recompence Princes surely he will not spare meaner persons Prov. 10.7 Psal 112.6 Eccles 8. v. 11. Because sentence against an evil work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill DOct. 1. Sentence is not so soon executed as past against an evil work Zeph. 2.2 When an evil work is done sentence passeth speedily Zach. 5.1 to 4 A flying Roll to imply swiftnesse Mil. 3.5 Gen. 4.7 Sin lieth at the doore as a Serjeant or Gaoler to watch and keep and dog him wheresoever he goeth No sinner but goeth up and down with his Keeper Psalm 37.13 9.16 3 Pet. 2.1 3. The sentence is passed speedily First in Gods counsell Micah 2.3 Jer. 18.11 Secondly in the curse of Gods law Gen. 2.17 Gal. 3.10 Thirdly in the conscience of the sinner oftentimes 2 Sam. 24.10 Like the sentence written on the wall of the house Dan. 5.5 Fourthly In the preparation of the causes to conviction and execution to wit in the causes one linke draweth another By Davids adultery with Bathsheba a spirit of uncleannesse got into his house Hence Amnon defileth Famar she was Absolons sister and that draweth Absolon to revenge Absolons beauty draweth on the King to pardon him Bathshebas father being Eliam 2 Sam. 11.3 and Eliam being the sonne of Ahitophel 2 Sam. 23.34 turned off Ahitophel from David