man which goeth upward and the spirit of the beast that goeth downward this difference is not known or acknowledged discerned or considered by men generally to wit not by natural men at all verse 21. From whence he taketh this Corollary That seeing a man can take so little comfort or contentment in the estate or course of other men therefore so to live as a man may rejoyce in his own workes verse 22. which he proveth First from the propriety he hath in that course it is his portion Secondly From the impossibility to know what shall be after him verse 22. or from his uncertainty of future events To gather up all the points here delivered into a narrow room all may be comprized in one note of doctrine the reasons thereof and the uses thereof also let us handle them Doct. 1. He that shall ponder in his heart and consider the estate of the sons of men shall finde that God would have men to say they are as beasts verse 18.19 That which Solomon upon serious pondering in his heart the estates of the sons of men did resolve and say it that God doth this or that about them that they might see themselves to be as beasts the same another Christian pondering the matter in his heart may discerne resolve it and say it Psal 49 12 20 and 73 22. Prov. 30.2 more brutish then any man which implyeth that First all men are brutish Secondly he more then others When God will cleere it to Peter that he might converse with all sorts of men he shewes him in a vision that God would have him eate of all beasts Acto 10.12.13 28. Reason 1. From the violent and fraudulent and beastly oppression of men in authority over the poor people Prov. 28.15 Zeph. 3 3. Luke 13.32 Psal 10.9 Dan. 7.4 to 7. Ezek. 21.31 Gen. 10.9 1 Sam. 26.20 Reason 2. From the like occurrences or events befalling their outward man or body in their First lives both a like subject to hunger cold hears labour wearinesse sicknesse paines yea mans body more subject to these then the beasts Secondly Deaths both mortal alike Whether 1. By a natural death 2. By a violent death as hanging drowning stoning burning stabbin c. 3 Burials First both alike resolved to dust as they come from it excepting some special priviledge as Christ Henoch Eliah Secondly both subject to base contempt Jer. 22.19 Reason 3 From mens prostituting of their souls to like or worse conditions then that of the souls of beasts who of all the sons of men in an estate of vanity or nature considereth or knoweth that is acknowledgeth the difference of his soul which goeth upwards from the soul of the beast which goeth downwards For men cleave to earthly things to maintaine this life as doe the beasts both alike follow their sensual Appetites immortall food and rayment of the soul is generally neglected The immortal soul cannot feed upon bodily meats and drinks nor be satisfied with silver or gold but with the favour of God the blood of Christ the gifts of the spirit the Ordinances of God communion of Saints c. All which are neglected Vse 1. To teach us to look at Magistrates and Courts of Justice as set up of God for tryal of men as well as for other ends To try First Magistrates themselves Magistratus indicat virum Place of government tryeth the spirit of a man whether it be just or corrupt liberal or covetous valiant or fearful for God or for man Secondly Subjects Prov 28.12 for hidden read tried or searched as Prov. 20.27 Gen. 44.12 Subjects tryed in their 1. Faith Heb. 11.36 1 Pet. 4 12. 2. Patience Luke 21.19 3. Obedience Acts 4.19 Let Magistrates look at their places as Furnaces to try them Let people look at Magistrates especially unjust ones as sent of God to try them Vse 2. To teach all selfe debasement Magistrates when they prove unjust rule over the people as beasts all the people naturally live as beasts that perish labouring for the meat that perisheth and so for perishing Rayment Honour Pleasure and Profit ever since we affected to become as Gods Gen. 3.5 we fell to be like the beasts whence God clothed our Parents fallen with the skins of beasts Gen. 3.21 Yea our bravest cloathing is with webs of Silk-works as 1. Expresiing whom we are like Job 25.6 2. presaging what we shall one day be covered with Job 17.14 21 26. Vse 3. To stir us up to consider better of our souls and to make better provision for them least we live and dye like beasts Joh. 6 27. Vse 4. To refute the Popish opinion of Limbus patrum which they place in the earth beneath Bellar. de purgat l. 2. c. 6. But here we see the souls of men before Christs Resurrection went upward Vse 5. To teach us so to live as we may rejoyce in our works there is little comfort in living like beasts that perish but there is rejoycing in a Christian course Isai 64 5. 2 Cor. 1.12 Motives First It is our portion Eccles 3.22 as that which 1. Maintaineth us with necessaries conveniences and delights for the present Prov. 16 8. 2. Maketh up all other losses and crosses Acts 20.23 24. Psal 73 26.3 Maketh provision for another world 1 Tim. 6 17 18 19. Luke 16.9 12 33. Secondly uncertainty of future events if we leave our good works to be done by our last Wils and Testaments it is uncertaine how they may be fulfilled Eccles 4.1 2 3. Vers 1. So I returned and considered all the oppressions that are done under the Sun and behold the tears of such as were oppressed and they had no comforter and on the side of their oppressours there was power but they had no comforter 2. Wherefore I praised the dead which are already dead more then the living which are yet alive 3. Yea better is he then both they which hath not yet been who hath not seen the evil work that is done under the Sun IN this Chapter Solomon proceedeth to declare other vanities that befal the estates of the sons of men in this world over and besides the vanity which befel them either by the just and wise government of Gods providence or by the unjust administration of mens government or judgement seats In the estates of men do arise the vanities here observed first from the neglect of compassion to men oppressed vers 1 2 3. Secondly from envy verse 4. Thirdly from idlenesse verse 5.6 Fourthly from covetousnesse verse 7 8. Fifthly from solitarinesse verse 9 to 12. Sixthly from wilfulnesse verse 13 to 16. Solomon turning his minde from considering former vanities and now considering oppressions he fastneth his thoughts chiefly upon the sad and pittiful estate of men oppressed This estate is set forth First by their adjunct want of comfort or succour and they had no comforter twice repeated Secondly by the contrary strength and store of power in their oppressors So
time there for every purpose and for every worke IN the former part of the Chapter Solomon shewed the vanity of the estates of men by an argument taken from the changes and vicissitude which the determinate hand and Providence of God did put upon them In these verses he observeth and declareth another vanity that befalleth our estates by the hand and government of Magistrates yea a vanity that befalleth upon judgement-seats themselves The vanity is wickednesse which is both First ungodlinesse 2 Sam. 22.22 Secondly unrighteousnesse Isai 58 4 9. And lest this vanity should cast some blemish upon the wise and just providence of God whereof penitent soules are more tender he declareth his resolution of that doubt what it was in his own heart that God will judge righteously and so reform all the iniquity of Judgement-seats And this he proveth by a principle delivered in v. 1. of this chap. taken from the time appointed for every purpose and every work there verse 17. Doct. 1. He that shall live in the best times of the best Commonwealths may see seats of Judgements and Justice corrupted with wickednesse and iniquity The word wickednesse signifieth both First Ungodlinesse 2 Sam. 22.22 Secondly Unrighteousnesse or iniquity Isai 58 4 6. Solomon speaketh not of Markers or Tavernes or Stewes or Mountaines of prey Stand-gate Hole Shooters Hill Black Heath Salisbury Plaine c. but of Seats of law and justice and that not in the reigne of wicked Tyrants Saul Ahab Iezabel or the like but in the times wherein himselfe lived which were the best which the best Commonwealth the Commonwealth of Israel ever saw even the times of David and Solomon In Davids time 2 Sam. 19 24 to 30 with 16.4 In his time and Solomons Eccles 10 5 6 7. 1 Kings 11.6 7 8 and 12 4. In Asas time 2 Chron. 16.10 In Iehosophats 2 Chron. 18 1 20 33 to 37. In Vzziahs and Iothans Isai 1.21 22 23 5 7 3 12 15. In Hezekiahs Micah 7 3 4 3 9 to 12. with Ier. 26 18. In Iosiahs Zeph. 1.1 9 3 1.3 Reason 1. Acceptance of persons in the Princes promoting their kinsmen or friends though unworthy to Judgment seates as Samuel promoted his sons 1 Sam. 8 1 3. Reason 2. Mis-information and receiving it without hearing both parties speak 2 Sam. 16.1 2 3 4. with Chap. 19.26.29 Reason 3. Wicked fervants of Counsellours about a Prince Prov. 25.4 5. 1 Kings 12.8 to 11. Reas 4. Selfe sufficiency leaning to a mans own wisdome Iosh 14.15 Prov. 3 5.6.7 Reas 4. Bribes or gifts 1 Sam. 8.3 Exod. 23.8 Prov 281.21 Vâ—e 1. To teach us not to wonder if we finde sometime the like errours here in our Courts We are to humble ourselves for the sins of our Courts Isai 59.14 15 16. 2 Chron 19.10 It may be every one will not Judge it an iniquity to sine the injury of twenty pound at two hundred we read of restauration two-fold four-fold seven-fold but never one hundred-fold But is it not a wickednesse to suffer blasphemy to passe unpunished and Sodomitical Rapes what will become of rigour without mercy is yet unknown Vse 2. To teach men of place First not to affect seats of Justice they will not secure them Secondly to prevent these errours which is done by 1. Gods feare 2 Chron. 19.6 7.2 Not judging by the hearing of the eare Isai 11 3 4. unlesse both eares be open 3 Rejection of gifts Isai 33.15 Vse 3. To refute the Popes infallibility of Judgement for he hath not such a promise of infallibility as the King hath Prov. 16.10 Vse 4. To moderate mens eagernesse to suits at Law Object Why may I not sue for my Right Answ But can you tell that you shall attaine your right by suit Vse 5. To teach us Private censurers may erre much more who have not received like promises Doct. 2. God will finde a time to Judge both the righteous and wicked with every purpose or will and every work verse 17. Not onely at the last Judgement Matth. 12.36 1 Cor. 4 5. Eccles 12. last but even in this life Prov. 11.31 Psal 9.4 12 16 7 11 to 16 76 9 10. Exod. 22 22 23 24. Reason 1. The glory of God Psal 9 16 and 50 26 Reas The restraint and check of the rage and pride of men Psal 9.20 Reas 3. The groanes and sighes and expectation of the poor afflicted Psal 12 5. Psal 9.18 Vse 1. To exhort to watchsulnesse in Judgement-seats and against all secret unrighteousnesse Eccles 12. last Vse 2. To exhort to quietnesse of spirit when wrong Judgement proceedeth Eccles 5.8 Eccles 3.18 to 23. 18. I said in mine heart concerning the estate of the sons of men that God might manifest them and that they might see that they themselves are beasts 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity 20. All go unto one place all are of the dust and all turne to dust againe 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth 22. Wherefore I perceive that there is nothing better then that a man should rejoyce in his own workes for that is his portion for who shall bring him to see what shall be after him SOlomon having oberved a vanity that befalleth the estates of men First by the overuling providence of God limiting all their changes verse 1. to 14. Secondly By the hand and government of Courts of Justice over other men verfe 16.17 Least this should reflect any dishonour upon the providence of God whereby he governeth all things in the world wisely righteously holily He taketh up and giveth himselfe and others a two-fold satisfaction in this point from a two-fold meditation 1. From the order of which God will take to redresse all the iniquities of Courts of Justice both in this and in another world verse 17. 2. From the end which God aymeth at in leaving Courts of Justice to such iniquity which is double First God doth it to try them Secondly He doth it to let them see They are as beasts one to another verse 18. And to convince them the more of this latter that men be but beasts he argueth it not only from their usage of one another as beasts but from sundry events common to them with beasts that which befalleth the sons of men befalleth the beasts to both alike Which he argueth First for their bodies in three particulars 1. In the likenesse of their deaths as one dyeth so dyeth the other 2. In the likenesse of their breath they have all one breath verse 19. 3. In their burial and resolution of their bodies all turne to the dust as they came from it Secondly For the soul or spirit of
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
there is also an haryest time of reaping even in this world Prov. 11.31 As if a man shall be loath to cast his bread upon the waters for feare of sicknesse old age store of children growing on the unsetledness of the times c. Such an one shall both lose his seed his good work and his harvest of reward from God As the Husbandman that keepeth his Corn in his Garner or Barn for fear of sowing in doubtfull weather shall both lose his crop and in time vermin and other casualty wil consume his grane in his barne Reason 1. From the uncertainty of the events of all endeavours in an ordinary course Text v. 6 Act. 20.22 God so providing that the godly should live by faith and the wicked should either first grow unprofitable in their Talents because God is an hard master Matth. 25.24 Secondly grow hardned either in pride if they prosper Amos 6.13 Habac. 1.16 Or in discontent if they be crossed Isai 8.21 Reason 2. From the sorrow and affliction that God hath annexed to all the labours of our calling Gen. 3.19 Reason 3. From Satans readinesse and watchfulnesse to stir up and aggravate dangers and discouragements to any goodness Rev. 12.4 Reason 4. From the trials which God puts upon us by causing many dangers and evils to hover over us though not to bring them upon us but to try our obedience So the people in the wildernesse feared thirst and famine and the Anakims but it was onely to try their obedience For God was ever ready with supply Deut. 8.2 Reason 5. From our own faithlesse and sluggish hearts which are ready to imagine feares of evil where none be Prov. 26.13 Lions are as much afraid of Streets as men of deserts Vse 1. To teach us wisely to consider what good duties God requireth of us in our Christian course and calling and set upon it without feare or forlorne discouragement Every man in his place The Magistrate Neh. 6.9 11. The Minister Acts 20.22 23 24. Luke 13.31 32. Yea the wife 1 Pet. 3.6 Yea children and servants feare not turning to God for feare of carnal parts Masters Fellowes c. Quest But may not a man for feare of danger hold off his hand from some duty in some cases Answ Yes in case two things concurre First The dangers be certaine not as windes and Cloudes which may as well blow over as bring foul weather Secondly The dangers be of greater dammage then the duty can be of use to my felfe and others Thus David spared Joab 2 Sam. 3.39 and the Jewes forbore the building of the Temple Ezra 4.23 24. Otherwise feare not their feares 1 Pet. 3.14 Prov. 29.25 Luke 12.4 5. Vse 2. To look at all good duties as sowing of seed Gal. 6.7 8. As therefore a man would make choyce of precious seed So doe every worke in the best manner let sacrifices be of the fattest Gen 4.3 4. Vse 3. To expect an harvest a reaping time according to our seed Gal. 6.7 to 10. Eccles 11.5.6 5 As thou knowest not what is the way of the Spirit nor how the bones doe grow in the womb of her that is with child even so thou knowest not the works of God who maketh all c. IN these words Solomon exhorteth to fruitfulnesse in good duties the duties of our calling especially those that are most behooveful in ill times by removing the impediments which are three First From the hazzard and danger yet uncertaine danger that may befal our selves of which was spoken in verse 4. Secondly From the difficulty which may be in sundry duties needful to be performed in ill times especially in case a mans calling require him to seek reformation of publick evils verse 5 Which he removeth by the unknowne helpe and successe that God will cast in afford such hard attempts which exceed the skill and strength of man This he setteth forth by the like helpe of God ordinarily put forth in producing two great works both of them farre exceeding the strength and skill of man First As thou knowest not the way of the spirit to wit of its conveyance into the childe bred in the wombe and its worke there Secondly As thou knowest not the way of the bones in the wombe of her that is with childe So thou knowest not the worke of God which worketh all verse 5. Thirdly From the uncertainty of prosperous or good successe from whence Solomon gathereth rather a motive to continual fruitfulnesse in good duties upon all opportunities verse 6. In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper c. The expression is an Allegory taken from Husbandry sow in all seasons Morning Evening in Winter in the Spring for thou knowest not whether seed time shall prosper c. Doctr. 1. As is the way of the spirit and of the bones of the woman with childe so is the way of God in working our workes for us secret and hidden from us yet when he pleaseth carry them on effectually The way of the spirit is the way of enterance of it into the infant conceived in the wombe To beget a soul is beyond the skill or strength of the Parents yea or to frame the body in the wombe yea we know not how God worketh it Whether First By Creation of nothing If so whether God maketh it pure then how commeth it to be defiled the body being without sin as a carcasse after death cannot defile the soul with sin If impure then how is not God the Author of sin Secondly By Propagation If so then it is made either of the whole soul of the Parents and then the Parents would dye or of part of the soul and then the soul were partible or divisible and the soul of the Parents would be maimed or of the seed of the soul but it hath no excrement as having no superfluity of nourishment Thirdly By transfusion as one candle transfuseth the like candle light into prepared matter If so then why doe not acts of generation often speed in couples most suitable and why are the souls of children so often unlike to Parents Fourthly By efformation as the Potter formeth a vessel out of Clay which of all the rest is most probable to wit that God formeth the soul though not of nothing which is properly Creation but of pre-existent matter whether of the spirituous part of the seed which is easie for God to doe or of the souls of the Parents as of Adams rib he made his wifes body which no man can doe but only God it being more then God hath given to nature to produce such a worke Hence God is said to be a Former of souls Zach. 12.1 as a Potter of a vessel of Clay Or the way of the spirit may be meant the manner of its fashioning the Organs of the body in case it be thought instrumental to God in being as they say it is
out And yet whilest there is life in the body both water and sand passe through little veines into the bladder So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs even to the stifling of them And upon this stoppage of the Lungs with phlegme that the wheele cannot turne the Aire or breath up and downe in and out followeth rutling in the Throat breaking off the motion of the Lungs and so death suddenly followeth Doctr 1. The wisdome of God would have young men to take particular and special notice of the decayes and infirmities of old age and by all and every of them to be stirred up to the remembrance of their Creator in the dayes of their youth Solomon the eldest son of wisdome reckoneth up these infirmities of Age not to shew his skill but to teach us to discerne these and to provoke us by every one of them and much more by all together to remember our Creator early Reason 1. From our backwardnesse to take notice of these decayes in our selves much lesse in others and most of all in our young time when there are no cords in our death Hos 7.9 Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities As in Aaron in like bitternesse Levit. 10.19 And in the Israelites in anguish Exod. 6.9 Reason 3. From the unsupportable wearisomnesse of these evils unto old age when it is not eased and supported by grace Vse 1. To shew us the many bitter fruits of the sin of our first Parents even to our bodies 1. Death 2. Strong cords to Death Vse 2. To teach us both the lessons Solomon here calleth upon us to learne 1. The remembrance of these infirmities 2. The remembrance of our Creator by them and that in our youth before they befal us in age Object But what can these crosses and the remembrance of them doe to a kindly worke of conversion They are all but punishments of sin and so sanctions of the law and the law maketh nothing perfect Heb. 7.19 Answ First Yet no commandement of God is vaine when the spirit coworketh Secondly These infirmities as the law it selfe drive us to Christ Gal. 3.24 And he 1. Taketh away our sins John 1.29 2. Beareth our infirmities Matth. 8.17 Psal 103.3 and he supporteth us in them Isai 46.4 40 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort 2 Cor. 4.16 Vse 3. To comfort godly old men in that God taketh particular notice of all our decayes and infirmities Eccles 12.7 7. Then shall the dust returne to the Earth as it was and the spirit shall returne unto God who gave it COherence see in verse 2. In these words are set forth First The first and last condition of the body in regard of its material cause Dust returneth to the Earth out of which it was taken Secondly The first and last condition of the soul in regard of the efficient cause and disposing hand The spitit returneth to God that gave it Meaning Dust By a Metonimy of the material cause for the effect Dust for mans body made of Dust Gen. 2.7 Returne to the Earth First By burial in the Earth after the manner of the Jewes Though in burning and drowning it finally returneth to Dust to Earth also Secondly By rotting in the Grave and dissolving to Earth at last Spirit Soule as being here opposed to the body Returturneth to God Not every soul to dwell with him for here the speech is of all men but to be disposed of by him for his final estate That gave it First By breathing it into his face at the first Creation Secondly By forming every soul of a sinful matter of the soules of the Parents or of the spirituous part of their seed Zach. 12.1 Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust so our soules being given us of God returne againe to God Gen. 2.7 The body is made not of the heart of the Earth that is rich in mettals nor of the soyle of the Earth that is rich in fruits nor of the sand of the Earth which is profitable for Ballast for houre-glasses or for a Sea bound Jer. 5.22 but of the dust of the Earth which of all the rest is most unprofitable like unsavoury Salt Matth. 5.13 Stones are firme matter Clay tough but dust easily dislipated and scattered with every blast of winde Object But is not our body mixt of the foure Elements Answ Yes Reason 1. For all these are found in us our spirits are fiery our breath is airy our bloud and humours watery our flesh and bones muscles and sinewes have much Earthly matter in them Reason 2. We are nourished by all these Elements Reason 3 We are dissolved into all these Elements But yet God first tooke dust then wetted it and made Clay of it and fashioned it into the forme of humane body hence Job 4.19 The first foundation and matter was dust clay made of it and our bodies of clay Dust only is expressed as being first and predominant Vse 1. For instruction to all men First To behold Gods wonderful power wisdome and goodnesse who out of a dust-heap hath formed such a curious and glorious worke Psal 139.14 All the Divels in hell cannot suddenly make a Louse of dust Exod. 8.18 19. and Moses and Aaron did make but Lice of dust verse 17. Secondly To be lowly and humble-minded especially when we come in Gods presence Gen. 18.27 Isai 45.9 1 Kings 8.27 Secondly To be mindful of our mortality Gen. 3.19 every blast of Gods displeasure scattereth our dusty Tabernacle even of great men Isaiâ— 40.15 23 24. And therefore to remember our Creator and prepare for a change Eccles 12.1 7. Vse 2. For comfort to the godly First He will not deal with us after our sinnes Psal 103.13 14. Secondly To encourage us against the feare of men whom the moth shall chavel to dust Isai 51.7 8. To strengthen our faith in Gods power to raise us 1. Out of outward abasement 1 Sam. 2.8 2. Out of inward abasement Psal 119.25 And 3. out of the grave Dan. 12.2 Our bodies shall returne to dust that is they shall dye corrupt and returne to dust Gen. 3.19 hence Job 17.13 14 21 26 24 20. It so falleth out to great men Psal 82.7 and meane wise men and fooles Psal 49.10 rich men and poore Psal 49.10 16 17. good men and bad Psal 30.9 and all men Job 30 23. Isai 40.6 7. except onely Christ who saw no corruption and so no dust Acts 2 31. and such as remaine alive at the last day 1 Cor. 15.51 1 Thes 4.17 Reason 1. From the wages of sin Rom. 15.12 c. Reason 2. To root out the root of sin Rom. 6.7 Original sin is fitly compared by Epiphanius to a wilde Fig Tree rooted in the joynts of the stone-wall of
evil disease verse 2. Riches Wealth and Honour are expressed by God himselfe in the same termes 2 Chron. 1.11 Riches differ from wealth riches expressing Revenues of the field or Cattel which are Titheable for it is a word in the Hebrew which differeth in a prick only from Tenths or Tithes Wealth in the Original is such Treasure of Silver Gold Jewels and Housholdstuffe which are not Tytheable God giveth him not power to eat thereof a Metaphor and a Synecdoche in eating put for enjoying the sweetnesse of them one kinde of enjoying put for all For honour cannot properly be eaten but the sweet of them may be enjoyed Doct. 1. It is a vanity and an evil even an evil disease an evil disease common amongst men every where that a man receiveth from God Riches and Honour of all sorts even to the satisfaction of his soul and yet God giveth him not power to enjoy the good of it but leaveth it to a stranger Reason 1. From the unlawful getting of Riches or Honour by Oppression Deceit Ambition or the like Prov. 28.8 13 22. Job 27.13 16 17. Reason 2. From the satisfaction of their hearts in it which Acquiescency in the creature is an Idolatry which the Lord will curse Luke 12 19 20. Reason 3. From want of prayer to God for a comfortable use of the blessings we doe enjoy Jam 4.3 Reason 4. From the abuse of the creatures upon our lusts Jam. 4.3 Job 20.22 God taketh away from a man the power to enjoy the sweet and good of it many wayes As First by Sicknesse of body Job 21.25 Secondly By scruple of conscience as Acts 10.13 14. Thirdly By inordinate affection to some trifle for want of which all is lesse comfortable Hest 5.11 12 13. Fourthly By Covetousnesse Eccles 4 8. Fifthly By some staine of folly in a great person which blasteth all his honour Eccles 10.1 Vse 1. To teach us that all Riches Wealth and Honour and all the enjoyment of that good and sweet thereof are from the Lord 1 Chron. 29.12 Vse 2. To aske of him therefore what we want either of these things or of the good of them Vse 3. To remove these evils out of Gods sight for which he is wont to deny men the good of the gifts we doe enjoy Vse 4. To blesse the Lord who giveth us any good things and power to enjoy the good and sweet of them Eccles 6.3 4 5 6. 3. If a man beget an hundred children and live many yeeres so that the dayes of his yeeres be many and his soul be not filled with good and also that he have no burial I say that an untimely birth is better then he 4. For he commeth in with vanity and departeth in darknesse and his name shall be covered with darknesse 5. Moreover he hath not seen the Sun nor known any thing this hath more rest then the other 6. Yea though he live a thousand yeares twice told yet hath he seen no good Do not all goe to one place IN these verses Solomon declareth the vanity of two other earthly comforts 1. Store of children 2. Long life which may be accompanied and clogged with great vanity in case two other benefits be wanting First the soul to enjoy good Secondly The body to enjoy Burial which misery and vanity he setteth forth by a comparison with an abortive a Pari à minore equal in five respects 1. Of comming into the world with vanity verse 4. 2. Of seeing no good verse 6. 3. Of departing in darknesse and obscurity verse 4. 4. Of Oblivion of both verse 4.5 Of going both to one place verse 6. The vanity of the Abortive lesse in respect First He hath not seen the Sun Secondly He hath not known any thing to grieve him Thirdly He hath more rest then the other verse 5. Doct. 1. An old Father of many children and many years if his soul want goodnesse and his body Burial an Abortive or untimely birth is as good yea better then he As good in respect 1. Of their entrance into the world they both came in with vanity that is to no end not simply and altogether For God hath wise and good ends of sending them both into the world but in regard of themselves and other men 2. Of their seeing no good in life time verse 6. 3. Of their departure out of the world they both depart in darknesse First of obscurity Secondly of misery 4. They both are covered with darknesse of oblivion yea sometime the name of the wicked shall rot when the other is not blemished Prov. 10.7 5. Of the same place whereto they both goe to the earth from whence they came and the wicked man to a worse place Acts 1.25 The Abortive better in respect First He never saw the Sun so he never saw outward good things which might trouble him to lose Secondly He never knew any thing good or evil so that his reckoning is more easie and his present griefes lesse Thirdly He enjoyeth more test from evils both in this and in the other world verse 5. Reason 1. From the overpoysing vanity of those two wants First of burial Secondly of souls want of goodnesse To extinguish the comforts of 1. Store of children 2. Long life Want of burial First leaveth the body as dung to rot and stink upon the face of the earth a thing y◠Dishonourable to the dead 2. Loathsome to the living Psal 83.10 2 Kings 9.38 37. Jer. 21 18 19. Secondly leaveth the body without pledge of resurrection the body buried is Corn sown 1 Cor 15.36 The souls want of goodnesse 1. Is as a dead carcase stinking above ground Psal 14.3 2. Leaveth it to more putrefaction by longer lying above ground yea the more inexcusable in impenitency Rev. 2.21 3. Procureth a greater damnation for living so long with so many children and for want of goodnesse doth neither good to himselfe nor them Vse 1. To take off men from blessing themselves in store of children and long life Rehoboam had store of children Sons 28 Daughters 60. yet his soul empty of goodnesse 2 Chron. 11.21 with 12.14 Ahab had 70 sons 2 Kings 10.1 yet they all dyed a violent death verse 6 7. and their fathers blood dogs did eate 1 Kings 22 38. And though his carcase sound burial yet not so Jezabel 2 Kings 9.34 to 37. Vse 2. To moderate the griefe of such as want children or have Abortives so their soules want not goodnesse nor their bodies burial they are better then these in the Text. Vse 3. To look at Abortion as a vanity and misery to the creature and so at want of burial It is a Stoical Apathy to despise want of burial Facilis jactura Sepulchri Caelo tegitur qui non habet urnam Solomons Porch and Venus Porch are not of equal dimensions And if Abortion be a vanity and misery then avoid such sins as make us like them As First Malignancy against Gods people joyned with
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
bitter then death the woman whose heart is snares and nets and her hands as bands who so pleaseth God shall escape from her but the sinner shall be taken by her SOlomon in the three former verses having observed that in all the former search after wisdome he had not found it in the creature he therefore applyed his heart to seek out by wisdome the wickednesse of his own folly and the foolishnesse of his own madnesse And in these verses to the end of the Chapter he giveth the Church an account both of what he had found upon taking account and of his want of taking account To wit three things First An adulterous and Idolatrous woman more bitter then death whom he describeth 1. By her effects 1. Shee is as snares slily to catch 2. Her heart as Traps 3. Her hands as bands 2. By the subject persons about whom shee is conversant and they are either good in Gods sight and they are delivered from her or sinners and they are taken by her verse 26. Secondly The rariety of faithful admonitions amongst men especially amongst women verse 28. which he amplifieth by his diligent and incessant search verse 27. Thirdly The vast distance of a man by his fall from his state of Creation Or the vaine and sinful fruits of mans fall from the state wherein God created him verse 29. Doctr. 1. A man that setteth himselfe unfeignedly or to use Solomons words that applyeth and turneth his heart wisely to search out his own wickednesse folly and madnesse shall finde the instruments that led him into temptation and sin more bitter then death As Solomon here found his wives and Concubines who drew him to maintenance of Idolatry 1 Kings 11.3 4. Reason 1. From the shame and indignity put upon him by his wives and Concubines that were Idolaters Pleading it seemeth liberty of conscience whence he first granteth toleration then countenance and assistance to their Idols erecting Temples to them whence Altars Ornaments Priest and all upon mount Olivet before the face of the Lord in his Temple 1 Kings 11.7 8. 2 Kings 23.13 Reason 2. From the bitternesse of sinne and that even above death Jer. 2.19 Acts 8 23. Deut. 32.32 33. All the ingredients of bitternesse are found in sin which have made men bitterly to mourne as First The losse of the blessing of a heavenly Father Gen. 27.34 a minori Secondly Cruel bondage worse then Egyptian Exod. 1.14 Thirdly Bitter water causing the curse Numb 5.24 Yea sinne is more bitter then death As First Being the death of the soul Rom. 7.11 which is so much the more bitter then the death of the body as the life of the soul is more sweet and precious then the life of the body Secondly Depriving us of the presence and favour of God which is better then life Isai 59.2 Psal 63.3 Reason 3. From the bitternesse of godly sorrow or repentance Mat. 26.75 Zach. 12.10 Matters of such bitternesse in godly sorrowes First For that we have pierced our dearest and best friends Zach. 12.10 Secondly That by sin we have destroyed the beauty and strength 1. Of family as of our first borne or only Child 2 Of Church and Common wealth as in the mourning for Josiah at Hadadrimmon Zach. 12.10 11. Hence Lam. 3.15 with 2 Chron. 35.25 Solomon could not but see in his fall the division of the Kingdom 1 Kings 11.40 hence corruption of religion in them then in Judah also to the utter destruction of all Vse 1. To teach us concerning Solomon First That Solomon did indeed repent after his fall Secondly That he wrote this book after his repentance Vse 2. To weane all men from sin It will be bitternesse in the end 2 Sam. 2.26 Acts 8.23 Prov. 23.31 32. Prov. 5.34 5. Prov. 20.17 Vse 3. To weane us from delighting in sinful companions they will be bitter to us in the end as death and more bitter too Trust not in the friendship of such for if ever they or we repent we shall be ready to condemne and betray one another Vse 4. To teach us a signe of true repentance when sinne groweth as bitter yea more bitter to us then death Vse 5. To shew us the danger of women once corrupted how apt and slye and strong they be to draw on stronger then themselves to corruption Neh. 13.26 Vse 6. To be upright in Gods sight and not to rest in a sinful state and course the one is preserved from such women and snares The other given up to be taken by her Eccles 7.27.28 27. Bebold this I have found saith the Preacher counting one by one to finde out the account 28. Which yet my soul seeketh but I finde not one man among a thousand have I found but a woman among all those have I not found SOlomon here inserteth the manner and nature of the account which he took of his own wickedness and folly which he describeth by three Adjuncts or Qualities First That it was exact and particular one by one Secondly That it was constant and continual which still my soul seeketh Thirdly That it was defective which still my soul seeketh but I finde not Doctr. 1. The acount which a penitent soul taketh of his wickednesse and folly is a particular and constant account and yet defective Particular account Lament 3.40 Zeph. 2.1 where one part of the sense is Fanne your selves Psal 51. vers 5. original sin vers 10. a foul heart Adulterous vers 14. Bloodguiltiness murder Ezek. 6.9 Zeph. 3.11 Constant and growing account Psal 119.59 with Psal 139.23 24. Defective account Psal 19.12 38.4 Reason of particular account 1. From the illumination of conscience especially when it is wakened to repentance Prov. 20.27 God dealeth with his servants when he humbleth them as with carnal men he entreth into judgement with them Psal 0.21 10.15 Conscience enlightened and awakened fits as it were Gods vicegerent in the soul who in his judicial proceeding is exact and particular Mat. 12.36 Eccles 12.14 Psal 90.8 Reason of constant account 1. From the sweetnesse of godly sorrow 2 Cor. 7.9 10. the deeper the sweeter And sorrow is the deeper and greater by how much the deeper the search is As in bodily wounds the deeper search into old sores the greater pain to the body Reason of Defective account 1. From the deep deceitfulness of our hearts Jer. 17.9 2 From the innumerable multitude of our sins Psal 40.12 19 22. 3 From the Imperfection of all our best knowledge of spiritual good and evil things 1 Cor. 13.9 Vse 1. To reprove our overly and slippery conceit of perfect accounts Many are loath to enter into any account at all like bankrupt Merchants or if they doe it is but overly Jer. 8.6 They that doe are loath to pursue it constantly soon slipt from it The Papists require a perfect examination of all particular mortall sins as they call them with all the circumstances of them Vse 2. To teach us after
of the spirit and Image of God Isai 30.21 Prov. 4.18 19. Feare of God and love to man give much light Prov. 25.12 1 John 2.10 11. Secondly Avoid selfe-confidence Prov. 3.5 6 7. and Chap. 28.26 Thirdly Consult with God In fasting and prayer Esth 4.6 with Chap. 5.2 In his word Psal 119.24 verse 105. In the times and opportunities of providence Psal 32.8 In the Counsels of godly wise 1 Kings 12.7 Fourthly Fit manner in all actions is Faith Rom. 14.23 and Love 1 Cor. 16.14 For the end Gods glory 1 Cor. 10.31 and the good of others 1 Cor. 10.24 Eccles 8. v. 8. 8. There is no man that hath power over the spirit to reteine the spirit neither hath he power in the day of death and there is no discharge in that war neither shall wickehness deliver those that are given to it AMongst the Inventions which Solomons Subjects found out to excuse themselves from dealing faithfully with him when he sell to the Toleration and maintenance of Idolatry in building Temples to his Wives Idols and endowing them with liberal maintenance and in employing the hands and service of his Subjects in such Structures This was the Third That where the word of a king is there is power or Dominion or Authority v. 4. and that power is irresistible and uncontroulable Who may say unto him What doest thou This Invention or Excuse Solomon taketh away First by the safety of Obedience to Gods Commandement Whoso keepeth the Commandement shall feel no evill v. 5. Secondly by the discretion which a wise man hath v. 5. to observe fit time and judgment for missing whereof great misery falleth upon men v. 6 7. Thirdly by the restraint of Magistrates power from reaching to a double Object 1 To restrain or constrain the spirit or conscience 2 To discharge from death which latter power to discharge or deliver from death he denyeth also to all wickedness which men will not stick to commit to prevent the kings wrath which else might be as the messenger of death Pro. 16.14 v. 8. Fourthly by the wise mans observation of one mans Rule sometime over another for hurt v. 9. Power here is a word of the same Notation with that v. 4. implying Authority and Dominion whence Sultan There is not a man that hath Dominion over the Spirit Spirit is not here meant the Soul to retain it in the body for 1. That is expressed in the next part of the verse neither is there power or dominion to wit in a king in the day of death to discharge a Subject in that War 2 The Verbe translated to retain is rather to compell to restrain or constrain and properly signifyeth coercere as David called his son by Abigail by a name from this Root Chileab 2 Sam. 3.3 because of his Mothers restraint of him from shedding blood whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prison 2 Kings 17.4 To retain the soul in the body is wont to be expressed in an other Phrase in that Language Psal 22.29 but by spirit is here meant the Conscience as elsewhere often Pro. 20.27 18.14 Acts 20.22 Doctr. There is not a man no not the king that hath a Coercive power over the Conscience He cannot 1 Constrain to sin forbiden of God Dan. 3.13 to 18 nor restrain from Duty commanded of God Dan. 6.7 10 22. 2 Binde Conscience in things indifferent that is lay such a weight or burden upon a Commandment of his own that it shall be a sin to the Conscience to neglect it If mans Commandment could binde the Conscience then the Commandments of men would be the doctrines of Religion against Matth. 15 9. 3 By outward Punishments compell a man to doe against his Conscience to wit he cannot that is he ought not till Conscience be convinced and then it is self-condemned Reas 1 From the immediate subjection of Conscience to God For first there God only writeth his Law Rom. 2.15 Secondly God only can discern judge and punish fins against Conscience discern Jer. 17.10 iudge and punish Job 6.4 Luke 12.4 5. Jam. 4 12. hence subjection of the Conscience to man is flat Idolatry Reas 2 From the immediate spiritual Dominion of the Conscience over the man Rom. 14.5 14 23. Acts 20.22 Vse 1 To Resolve a great Question of Conscience Whether a King or Magistrate may compell men to profess and practise the Religion established by law of his Countrey Answ First for false Religion It is out of Question no he sinneth in doing it and the People in obeying it 1 Kin. 15.30 Secondly for the true Religion as to worship the true God the maker of Heaven and Earth the Father Son and Holy Ghost we answer in six Propositions Propos 1. David and other Godly kings of Israel did not force conquered Pagan Nations to worship the God of Israel whether they lived in their own Countrey or dwelt in the Land of Israel As in case an Heathen Proselyte came to joyne to the Church of Israel it was requisite he should circumcise his males Exod. 12.48 but not required that his wife should be of like Religion with him Numb 12.1 The Law in Ezra 10. Neh. 13. concerning an Israelite marrying a Pagan and so Malach. 2.11 not an Heathen marrying a Pagan before his conversion It is not therefore a solid answer which some doe give that the Kings of Israel are no Precedents for Christian Kings partly because they were Types of Christ and because their Land was Typical and Sacramental For what they did as Kings Heathen Kings did the same lawfully And the Land of Israel did not fotbid Pagans to dwell in the Land as the Gibeonites and Captives Propos 2. Neither did the good Kings of Israel nor may Christian Kings compel any of their Subjects to the fellowship of the Church to yeild up themselves to their Covenants Sacraments and Censures unlesse they were fit for it and perswaded to it This concerneth the second Commandement as the former did the first Gen. 9.27 Psal 110.3 Exod. 12.48 If he will eate the Passeover then let him first circumcise his males else he may forbeare both Propos 3. It is not lawful for Magistrates to suffer to live First Blasphemers of the true God whether Christians or Pagans within their power Dan. 3.29 6 26. 1 Kings 20.23 28 42. whether in the Land of Israel or out of it yet Ahab no Type of Christ Secondly Israelites or Christians Apostate to Idolatry Deut. 17.2 to 7. in respect of their Apostacy from the Covenant verse 2. Thirdly Witches Exod. 22.18 Levit. 20.27 with 22.23 Fourthly Seducers to Idolatry Deut. 13.1 to 5 11. and to Heresie Matth. 5.15 2 Pet. 2.1 2 3. Deut. 13.10 Zach. 13.3 Object But is not this to punish a man for his conscience and so to act contrary to the doctrine in hand Answ It is not conscience that bindeth to these sins but sinning against light of conscience Blasphemers Apostates Witches Hereticks
a goodly Pallace If it be cut and lopped as it is by repentance and mortification yet it sprouteth againe but when the walls are taken downe and the stones cast asunder body and soul parted then being built againe the root is shaken out utterly Reason 3. To prepare the bodies of men for an immortal estate 1 Cor. 15.50 Vse 1. To refute the vanity of carnal mindes who thinke to escape this common condition of all men Isai 28.15 18. Vse 2. To exhort to the remembrance of our Creator and to prepare for a change Here we have no abiding City we seek one to come Heb. 13.14 we are but Tenants at will our Tabernacles Earthly Vse 3. To strike terrour into the hearts of the wicked who returne to dust now accursed after the fall Gen. 3.17 19. It is now the food of the Serpent Gen. 3.14 And it is meat and drinke to Satan to torment the wicked who are accursed from God and so depart Matth. 25.41 Vse 3. To comfort the godly in distresse Job 3.22 Art thou in sicknesse and paine thou art but grinding to dust and then ease Art thou grieved with a body of sin Rom. 7.24 Dust will set thee free Doest thou desire to be dissolved and to be with Christ Phil. 1.23 Dust will dissolve thee and be a friend of the Bridegroome to bring thee to Christ The soul of every man is Gods gift Gen. 2.7 Jer. 38.16 Zach. 12.1 Heb. 12.9 Reason From Gods immediate hand put forth above the meanes in making the soul in the body which though it be not by Creation of nothing yet it is by efformation of pre-existent matter whether of the spirituous part of the seed or the soules of the Parents see notes in Chap. 11.5 Vse 1. To employ the soul in Gods service to which end it was made Prov. 16.4 yea to returne to him with advantage Matth. 25.27 Vse 2. To feed it with spiritual food as word Sacraments c. for it is a spirit Vse 3. Then God may take it againe at his pleasure Job 1.21 at death the soul returneth to God againe Luke 23.43 46. Acts 7.59 Reason 1. From the account to be made and the reward to be received Vse 1. To assure the Immortality of the soul and to reprove the brutish ignorance of such as consider it not Eccles 3.21 Vse 2. To exhort to prepare for this returne and therefore to remember our Creator in the dayes of our youth Vse 3. To comfort the godly in assurance of their returne to God at the last Eccles 12. v. 8. 8. Vanity of vanities saith the Preacher all is vanity IN these words Solomon repeateth the conclusion of the whole book which he laid downe in the beginning Chap. 1.2 and hath proved by sundry arguments throughout the book especially by an Induction of many particulars And now having finished his proofe thereof and demonstrated last of all the vanity of childhood and old age youth and death he repeateth againe his conclusion as that which he hath fully cleared vanity of c. Doctr. 1. The whole estate of the creature from first to last and the whole estate of man from his childhood to his old age yea to death it selfe is a state of excessive vanity vanity of vanities university of vanities Rom. 8.20 Excesse of vanity For therefore it is called by an not vaine but vanity it selfe yea vanity of vanities which is a superlative vanity as holy of holies is a superlative holinesse Variety of vanities for it is vanities in the Plural number vanities of many sorts Vniversity or Vniversality of vanities All is vanity The universality of all creatures is vanity and all vanities is found in the creatures The vanity the creature is subject to is called the bondage of corruption Rom. 8.20 21. which is not meant of natural corruption such as might be in beasts before the fall for when generation was to be there was to be corruption But would have been no vanity because the creature had then finished his worke as the silkworme after a sort hath done and so departeth But he meaneth a corruption that fell upon the creature by the fall which is a corruption 1. Through enmity of one creature against another when they also suffer most that are most innocent Job 12.7 8. 2. Through their inward debility or infirmity whence First Their often abortions both in Cattel Women fruitful Trees Olives Vines and Figs casting their fruit Secondly Their labour to bring forth what fruit they doe yield even beyond their strength whence necessity in the soyle of lying fallow in living creatures of barrennesse Gen. 3.17 4 12. Levit. 26.20 onely weedes and Bryers and Thornes and such fruits of the curse are brought forth with more ease Gen 3.17 18. Thirdly Through abuse by making the creatures the objects of our best affections Psal 20.7 Prov. 18.11 Job 31.24 Isai 44.17 Ezek. 16.15 Thus we place our Soveraigne good in the creature comforts and by making them instruments of wickednesse whether against God or against man 2 Tim. 4.10 Jonah 2.8 Hos 2.8 Jer. 22.21 Jer. 22 17. Micah 2.1 2. Job 24.15 16. Reason 1. From the fall of our first parents Gen. 3.17.18 Reason 2. From the sins of any person or people in succeeding Generations Gen. 4.12 Lev. 26.19 20 Use See in Notes on Eccles 11.7 Eccles 12. v. 9. And moreover because the Preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many proverbs FRom this verse to the end of the chapter is the conclusion which consisteth of two parts First an encouragement to the reading of this and other books of Scripture from verse 9 to 12. Secondly the sum or scupe and use of this and the other books of Scripture to fear God and keep his commandements set forth and confirmed by a twofold Reason first from the compleat duty of man Secondly from the exact judgement of God verse 14. The former of these to wit the encouragement to the reading of this and other books of Scripture is set on by seven Arguments First from Solomon improvement of his wisdom to teach the people knowledge and that proportionably according to his wisdom The more wise the Preacher was the more he taught the people knowledge v. 9. Secondly from the elaborate diligence in pondering or weighing seeking out ordering fit matters or words Thirdly from the matter frame of his words they were words 1. Of knowledge 2. Of weight or power the word signifieth to rule or have authority as if the words were fit to command saith and obedience verse 9. 3. Acceptable words words of delight v. 10. 4. Upright 5. Of truth v. 10. Fourthly from their efficacy as 1. Goads 2. Nailes v. 11. Fifthly from their authority 1. Ministeriall fastned by the masters of Assemblies 2. Principall or Soveraigne given by one Pastor verse 11. Sixthly from their sufficiency of these my sonne be enlightned or