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
men have more means and poor men more vacancy to seek and get this knowledge how justly then are both reproved for wanting heart to it Prov. 17.16 Yea Schollers here are not to be excused who study onely some generall causes and properties of the creatures as the principles of naturall bodies their motion time place measure c. but neglect to apply their studies to the nature and use of all things under heaven Doctr. 2. Those businesses which God setteth us about we are to set our hearts and best endeavours upon them God laid this sore travel upon men and Solomon gave his heart to seek and search c. Reas 1. Gods wholy we are and therfore to employ our whole selves at his appointment Reas 2. His blessing is upon the Industrious his curse upon the negligent Prov. 10.4 Ier. 48.10 Reas 3. All the opportunity we have of taking paines to any profitable use is in this life Eccles 9 10. Time spendeth fast and should be redeemed Ephes 5.15 16. Vse To reprove slacknesse and idlenesse in any Calling whether the study of nature or other It is not for men to say they have nothing to doe or to stand idle because no man hath hired them Matth 20 6 7. Behold a world of creatures for thee to study upon If God lay a sore travaile upon the sonnes of men it is not for Kings to neglect it but even they to give their hearts this way Doctr. 3. Such as speak by experience speak with authority As Solomon here vers 14. Acts 4.20 Three things give authority to speech 1. Experience 2. A good calling from God Amos 7.10 to 17. 3. The Spirit of God and we speaking in the evidence of it 1 Cor. 2.4 Acts 8 13. Matth. 7.29 Vse 1. To teach young men who want experience to be the more modest in speech Job 32.6 7. Vse 2. To Teach Ministers especially to know by experience the power of the Gospel and grace of God in themselves and then teach it to others Doctr. 4. They that have best experience of the knowledge of the creature finde both the creatures and the knowledge of them vain and unprofitable to the attainment of happinesse yea tending rather to the vexation of the spirit vers 14. For the Philosophers by the wisdome gathered from the creatures knew not God in the wisdom of God that is in Christ in whom alone our happinesse is 1 Cor. 20.21 Unprofitable to happinesse but rather yielding vexation 1 Because they lead us not to happinesse 2 There lieth a curse upon the creature ever since the fall Gen. 3.17 Rom. 8.20 3 Because of the difficulty of the searching out of many secrets in nature as the cause of the Seas flowing the motion of the Moon the Loadstones drawing of Iron and looking towards the North-pole sundry Sympathies Antipathies of the creatures It is said by some to be the death of Aristotle that he could not comprehend the cause of Euripus seven times ebbing and flowing in a day Because I cannot comprehend thee saith he thou shalt comprehend me and so is said to have thrown himselfe into it 4 Because the study of nature healeth not the sinfull defects of nature in our own spirits which is the reason Solomon rendreth vers 15. Vse 1. To teach Scholers and other Students of nature so to study it as not to place felicity in the creatures or in the knowledge of them They are vain and vexing if used to that end Solomon doth not bring a causlesse evill report upon the world as the spies did upon Canaan Object But doe not many Schollers acknowledge they finde great contentment yea sweetnesse in the study and knowledge of the creatures Answ 1. True they may if they use the creatures and the knowledge of them not to finde happinesse in them but to those other ends for which God made them mentioned in Doct. 1. pag. 23. 2. Though many think themselves happy by such speculations it is because they cast not up their accounts as Solomon here doth to see what true Reformation of their own perversnesse or supply of their defects they have found thereby Vse 2. To teach all men neither to satisfie themselves in such things as reach not to the healing the crookednesse of their natures nor to the supplying of the defects thereof How vain then are they that see not the vanity of wealth honour pleasure all earthly things which are all of them short herein Doct. 5. The crooked perversenesse and sinfull defects of our nature are not healed by the knowledge of Gods works in nature A threefold crookednesse is in our nature 1. We act not from a right principle from God in Christ but from our selves 2. We act not by a right Rule Gods will and word 3. For a right end Gods honour but our own ends Defects also Innumerable First in gifts Secondly in Acts as in Thoughts Words and Works Hence the Philosophers themselves as vicious as others in pride and vainglory in wantonnesse in covetousnesse in flattery c. Yea they are more averse and backward to embrace the Gospel then the common sort Acts 17.18 32. 1 Naturall bodies cannot reach to the healing of our soules 2 The vertue of the creatures is finite as themselves be but it requireth an infinite power even a new creation to heale our crookednesse and to supply our defects Psalm 51.10 Vse 1. To shew us the depth of our corruption no creature is able to make our crooked spirits streight or to supply our defects which are innumerable Vse 2. To stir us up to the knowledge of Christ whom to know is eternall life John 17.3 He rectifies our crookednesse and supplies all our defects John 1.16 Eccles 1. v. 16 17 18. 16. I communed with mine own heart saying Loe I am come to great estate and have gotten more wisdom then all they that have been before me in Jerusalem yea my heart had great experience of wisdom and knowledge 17. And I gave my heart to know wisdom and to know madnesse and folly I perceived that this also is vexation of spirit 18. For in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow SOlomon having taught us partly by the nature of the creatures themselves and partly by his own experience that happinesse is not to be found in the creatures He now proceedeth to enquire after happiness in making triall and use of those blessings which God had given him 1 Great Estate 2 Great Wisdom Which point he delivereth by declaring First His communing with himselfe what gifts he had received which were two 1 Great Wisdome 2 Great Estate Amplyfied 1 A Minore Greater then any before him in Hierusalem 2. By the confirmation of it by his experience vers 16. Secondly his making use of the benefit of both these gifts and that by a phrase frequent in Scripture I gave my heart to know wisdom to wit to know the worth of it by
darknesse misleadeth So is it with wisdome it sheweth a man his way voluptuousnesse leadeth aside 4 Light awakeneth us but darknesse lulleth asleep So doth wisdome stir up a man to his businesse but voluptuousnesse lulleth a man asleep in lazinesse and security Light excelleth blindness as in all the things wherin light excelleth darknesse for the light of the body is the eye So in these things besides 1. Sight is an Ornament to the body blindnesse a deformity By it the body is as it were a living dungeon to the soul without windowes So is wisdome an Ornament to the soul but the voluptuous person burieth himselfe quick in obscurity and deformity 1 Tim. 25.6 2. Sight can discerne light if it be shewed to a man but blindnesse maketh a man uncapable of seeing light offered So wisdome apprehendeth counsel and instruction but the voluptuous person is uncapable of either Hosea 4.11 By the voluptuous person I meane a man seeking happinesse in sensual pleasure whether arising from profit honour ease or pastime c. So Solomon himselfe understandeth himselfe for he saith to himselfe I will try thee with pleasure c. 2. v. 1. he thereupon sheweth what tryal he took of pleasure in great and honourable workes profitable treasures musical pastimes c. Vse 1. To teach us that men do not streightway condemn all such things wherein yet they do not place happinesse Solomon will not admit happinesse to be found in wisdome he meaneth natural or civil wisdome and yet he acknowledgeth much excellency and worth and use of it Vse 2. To stir up men to be studious of getting wisdome above wealth profit pleasure Vse 3. To teach wise men and learned more contentment in knowledge then other men take in wealth Doct. 5. The same events to dye and to be forgotten after death befal both to the wise man and to the voluptuous Epicure alike Eccles 9.15 Reas 1 The curse of God upon mankinde is more powerful to kill and blast men then wisdome much lesse sensuality can be to preserve their lives and memories V e. 1. To stir up both wise men and voluptuous to prepare for death and another life after this Neither wealth nor wisdome can secure for death Doct. 6. Such as employ themselves in getting wisdome and wealth and other sensual comforts to the intent to finde happinesse therein shall in the end be weary of their wisdome and wealth yea even of their lives Solomon here having so employed his life in the end commeth to this why am I more wise v. 15. And therefore I hated life v. 17. Reas 1. These things not yeilding happinesse sheweth us their vanity and our vanity in seeking it in them Againe hope disappointed vexeth the spirit Prov. 13.12 Ã minori Reas 2. God inflicteth a more special curse upon earthly blessings when they are set up as Summum Bonum in his stead God never more powerfully and disdainfully overthroweth Dagon then when he is exalted with the spoyles of his Arke 1 Sam. 5.2 3 4. So doth God then especially blast worldly comforts when our heart is carried captive unto them Quest But whether did Solomon well to be weary of his life for this cause Answ No He should rather have been weary of his sin in seeking happinesse in these things Life we are not to hate but for Christ Luke 14.26 Vse 1 To weane men from placing their happinesse as the world generally doth in these outward blessings Certainly as it was with Solomon so it shall be with all such They shall in the end be weary of all these things and of themselves also Eccles 2.18 to 23. 18. Yea I hated all my labour which I had taken under the Sun because I should leave it unto the man that shall be after me 19. And who knoweth whether he shall be a wise man or a fool yet shall he have rule over all my labour wherein I have laboured and wherein I have shewed my selfe wise under the Sun This is also vanity 20. Theresore I went about to cause my heart to despaire of all the labour which I took under the Sun 21. For there is a man whose labour is in wisdome and in knowledge and in equity yet to a man that hath not laboured therein shall he leave it for a portion This is also vanity and a great evil 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun 23. For all his dayes are sorrowes and his travel griefe yea his heart taketh not rest in the night This is also vanity SOlomon in Vers 17. told us one effect which the consideration of the like event in death to the wise and fool wrought in him which was his hatred of life In this verse he addeth another effect of the same consideration which was he hatred also of all his labour verse 18. which he further amplifieth first by two causes thereof which shew the like event befalling to the wise man in death as to the foole Where The first is that he shall leave behind him all his labour to wit the great workes he hath laboured in to another that shall come after him verse 18. The Second is his uncertainty of his sons disposition whether he will prove a wise man or a fool verse 19. Secondly by the effect of the hatred of his labour verse 20 therefore saith he I went about to cause my heart to despaire of all the labour c. which effect he further amplifieth by a double cause 1. For that he having laboured in wisdome and knowledge and equity must leave the estate he hath so gotten to a man that hath taken no paines for wisdome or knowledge or equity verse 21. 2. For that his labour hath yeilded to himselfe nothing but sorrowes griefe restlesnesse even in the night verse 22.23 Doctr. 1. When we labour for worldly comforts and blessings such as wisdome wealth honour and pleasure be to the intent to seek happinesse in them we shall in the end come to see our labour lost yea become odious and weary some to us For no man may expect to finde more good by his labour after these things then Solomon did yet this was the issue of all his labour so bestowed Reas As of the former hatred of life verse 17. Quest But whether did Solomon well thus to hate his labour for not yeilding him that fruit he expected Answ No. For 1. His labour was commanded of God and was therefore good Eccles 1.13 Gen. 3 19. 2. His labour had not been in vaine if he had used it as God commanded sundry blessings follow dillgent labour Prov. 10.4 and 14 23 and 22 29. 3. God never gave labour about earthly things that blessing as to yeild felicity It was Solomons fault to look to reape that fruit from his labour which God never gave it He should rather have hated the vanity of his own minde which abused his labour to a
Sam. 14.45 according to our places 3 Either remove timely Psal 55.6 to 11. or patiently wait upon God Psal 37.3 to 7. and suffer from man Vse 2. To warn Magistrates and great men to take heed to their waies The Lord observeth regardeth requiteth 2 Chron. 19.6 Vse 3. For comfort to the poor oppressed Though no man regard the poor and their just cause yet God and his Angels doe Eccles 5.9 to 17. 9. Moreover the profit of the earth is for all the King himself is served by the field 10. He that loveth silver shall not be satisfied with silver nor be that loveth abundance with increase this is also vanity 11. When goods encrease they are encreased that eat them and what good is there to the owners thereof saving the beholding of them with their eyes 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep 13. There is a sore evil which I have seen under the sun namely riches kept for the owners thereof to their hurt 14. But those riches perish by evil travels and he begetteth a son and there is nothing in his hand 15. As he came forth of his mothers womb naked shall he return to go as he came and shall take nothing of his labour which he may carry away in his hand 16. And this also is a sore evil that in all points as he came so shall he goe and what profit hath he that hath laboured for the wind 17. All his daies also he eateth in darkness and he hath much sorrow and wrath with his sicknesse IN these words the Holy Ghost setteth forth the vanity of covetousnesse or the love of money by sundry arguments First from the unsatiableness of it v. 10. amplified by the contrary sufficing and satisfying profit which the earth or field yieldeth to all sorts even to Kings v. 9. Secondly From the Diversion or turning aside of the profit of wealth to others and reserving no more benefit to the owners then the bare sight thereof v. 11. Thirdly From the disrest and unquietnesse which abundance 1. of meats and drinks 2. of cares yieldeth to the owner by the excesse amplified by the contrary sweet and quiet sleep and rest of the labouring servant v. 12. Fourthly From the hurt redounding to the owners by wealth v. 13. Fifthly from the perishing of riches by evil travel v. 14. Sixthly from the penury his seed may fall into v. 14. Seventhly from the necessity of leaving all behind him in death v. 15 16. Eighthly from the many crosses and exations which befall a man in his life time from his wealth v. 17. Doctr. The earth yieldeth sufficient profit unto all sorts of men from the king to the meanest servant but not to covetousness 1 Chron. 27.26 to 31. Prov. 27.23 to 27. and 31.16 2 Chron. 26.10 Amos 2.1 It is bread that strengthens mans heart above all other meats Isa 3.1 It is the staffe Psalm 104.15 Gen. 43.8 It is scarcity of bread that maketh a famine not other commodities And even the beasts and flocks are maintained by the earth Reason of the earths yielding profit sufficient First God provideth it as meet that that which bred us should feed us Secondly That labour might be encouraged and not lost Gen. 3.19 Thirdly to beat into us a sense of our mortality as the earth bred us so it feedeth us till we return to it Not so covetousness or the love of money or of wealth Reas 1. From the unsatiableness of Covetousness v. 10. It is agreat vanity when we covet a Creature which cannot satisfy us when we have it Hunger is satisfyed with meat Thirst with drink but Hunger and Thirst after Wealth is not satisfyed with Wealth The love of meat and drink wil make a man willing to use and spend them but the love of Money and Silver will not suffer a man to spend them A poor mans poor estate may be relieved by one wealthy mans Beneficence but the hunger of the Covetous cannot be satisfyed with an hundred mens estates A sign his heart and minde is unmeasurably poor and miserable A man that is still hungry when he hath eaten enough as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is still thirsty when he hath drunke enough as in the Dropsy Physitians say opus habet purgatione non impletione so is it with the Covetous man though the Covetous man may say and think he layeth up for his Heirs yet he would not have his Heirs to spend it but like Conduite-pipes to convey it from one to another Reas 2. From the unprofitableness of abundance it encreaseth not our Comforts but Expences 1 Kings 4.22 23. Servants must be multiplyed sutably 1 to our business to our Rank The eye is onely fed with it but neither that to satisfaction Reason 3. From the Disrest and Disquietness which Abundance yeildeth by excess 1 of Meats and Drinks 2. Cares and want of Sleep v. 12. which commeth to pass First by filling the Stomach and so straitning the Lungs that they cannot breathe freely Secondly by sending up store of Fumes and vapors into the Brain which sill it with excrements and emptyeth it-self in Rhewms and Flegmes which by Spitting Coughing and Dreams interrupt Sleep Thirdly by stupifying the Animal spirits which should recreate and refresh the Brain Fourthly by heating the Brain in the Night with study and cares But Labour breedeth sweet Sleep I when he eateth little his senses close for want of spirits to quicken and open them 2 when a man eateth much First by exciting natural heat by Labour Secondly by washing superfluous humours and so keeping the Stomach and Brain clean Reas 4 From the hurt Redounding to the Owners by Wealth v. 13. Hurt 1 To the body 1 Kings 21.6 7 8.2 To the Soul First leading it into many Temptations 1 Tim. 6.9 Psal 69.22 Secondly Choaking good seed Matth. 13.22 Thirdly hardning mens hearts in evil of impenitency Rom. 2.4 5. Reason 5. From the perishing of riches by evil Travel verse 14. either First of a mans selfe as by an ill haunt to Haukes Hounds Whores or Suretiship Buildings Gaming costly Apparrel Secondly of his Houshold children servants wasting and consuming the estate Thirdly of his enemies Job 1.14 17. Reason 6. From the penury incident to rich mens children nothing in his hand 1. No wealth 2 No labour First neither wit Secondly nor skill Thirdly nor strength to it Reason 7. From the necessity of leaving all behind a man at death verse 15.16 Job 1.21 1 Tim. 6.7 Only laden they are with more sin else stript of all outward things First Honours Psal 49 17. Secondly Profits Luke 12.20 Thirdly Pleasures Heb. 11 25. we come into the world crying we go out mourning and groaning Hence all labour for wealth is for winde First We cannot hold and keep it Secondly It swelleth us like empty bladders Reason 8. From the much
Matth. 10.4 Gen. 11.4 9. Absoloms pillar 2 Sam. 18.18 was Columna Calumniae or as Lots wifes pillar of salt seasoning others but shaming our selves It is not faire Faces Buildings Clothes or Estates that can procure or preserve a good name Object 1. Christ excelled in all vertues and duties yet he lay under an ill name as a glutton and wine bibber a deceiver an enemy to Caesar Answ 1. He bore our sins and so our reproaches as a punishment due to our sins 2. It was amongst evil men as his profession was also evil spoken of amongst them Acts 28.22 3. At length he overwrastled it and got a great name Phil. 2.9 Obj. 2. But it is a curse to a Minister to be generally wel spoken of Luke 6.22 26. John Baptist is said to have a devil Matth. 11.18 Answ First Ministers that are faithful have special cause to provoke wicked men where their name chiefly suffereth 1 Kings 22.8 18 17. else wisdome is justified of her children Matth. 11.19 Secondly Ministers at length overwrastle it Matth. 23.29 30. Obj. 3. But even private Christians as truly godly are traduced Answ First Sometime they neglect their life of faith 2 Sam. 12.13 14. Secondly God prevents sin in them by false reports Thirdly It is but at the hands of wicked men Acts 28.22 24.25 Fourthly If it be at the hands of brethren it is through their Ignorance Emulation and Rashnesse which God at length will overwrastle Job 42.7 Otherwise God hideth the names of his children in the secret of his Tabernacle from the strife of Tongues Psal 31.20 The words are a proverbial Doctrine Doct. 2. The day of death is better then the birth day This is not the speech First Of Job in misery Job 3.3 Secondly Of Jeremy in passion Jer. 20.14 but of Solemon in his repentance This Solomon speaketh not only of some extraordinary kinds of death which have been of more publike service as the death of Christ Ioh. 12.32 Of Sampson Iudg. 16.30 Of the Martyrs whose blood is First The glory of God Iohn 21.19 Secondly the seed of the Church But indefinitely and generally of the death of all or any Better to the godly in regard First Of sin which shall then be wholly subdued Rom. 6.7 1 Cor. 15.26 If sin continued after death death were not the last enemy But in birth we are borne in sin Psal 61.5 children of wrath Eph. 2.3 Yea Newbirth leaveth much corruption still in us we are borne in sin but we dye in the Lord Rev. 14.13 1 Thes 4.14 Secondly Of misery which attendeth Birth Iob. 14.1 5 7. But death is an haven of rest after a sea of troublesome agitation and misery Iob 3.13 14 verse 21 22. Rev. 14.13 Thirdly Of grace which will then be perfected Heb. 12.23 1 Cor. 13.12 Iude 24. Ephes 5.27 Death is accounted an enemy to Nature but is a friend to grace we are borne uncleane Iob 25.4 Iohn 3.6 but we dye perfect Fourthly Of glory Birth is the seed time of corruption Gal. 6.8 Death is the seed time of incorruption and glory 1 Cor. 15.36 42 43 44. Birth putteth us into the hands of Midwives and other weake women Death into the hands of the glorious and mighty Angels Luke 16.22 Birth bringeth us forth into a valley of teares Death into our Masters joy Matth. 25.21 Birth into an estate of absence from the Lord 2 Cor. 5.6 Death bringeth us into his presence 1 Thes 4.17 1 Iohn 3.2 Birth bringeth us to labour Iob 5.7 Death to rest Rev. 14.13 even Sabbaths rest Birth bringeth us into a larger and fairer world then our mothers wombe but death into a larger and fairer then this The starry roose of this world is but the pavement of that Better to the wicked in regard First of others Prov. 11.10 Secondly Of themselves though it had been good for them not to be borne Matth. 26.24 yet being borne the sooner dead 1. The lesse sin 2. The lesse Punishment Quest May the wicked then doe well to hasten their own deaths Answ By no meanes for selfe murther is worse then murther of another And besides so the wicked cutteth himself off from means and hopes of conversion Vse 1. Against purgatory to the godly after Death For then Death setleth them into a worse condition then ever their birth did For the pains of Purgatory as Papists describe them differ not from the pams of hell in measure of torment but duration only And what use can there be of Purgatory when no sin is left in death to be purged after Vse 2. To exhort to such a life as may make our death comfortable Meanes First Regeneration New birth Iohn 11.26 Phil. 1.21 Secondly Faithful and fruitful course of life 2 Tim. 4.6 7 8. Vse 3. To comfort the godly against death by consideration of all the former benefits of Death Samsons riddle is now Solomons Paradoxe Out of the eater Death which devoureth all commeth meat and sweetnesse Object 1. But in death I lose all my deare friends Answ First If thou hast lived any long time most of thy dearest friends are gone before thee Secondly Thou shalt change these here for better friends there our best friends love us not so dearly as every one there Thirdly Thy good friends will not be long after thee Object 2. But what shall I doe with my poor children and young Answ Leave them with God Jer. 49.11 Object 3. But there is bitternesse and pangs in death Answ First So there is in Birth Secondly After-comsorts swallow up all griefes Iohn 16.21 Vse 4. To moderate the mourning of the living for their dying friends you rejoyced in their worse day their birth day why not much more in their better day 2 Sam. 12.19 20. Pharaoh and Herod solemnized their birth dayes Gen. 40.20 Mark 6.21 why should not Christians rejoyce in the departure of their Christian friends The dayes of the Martyrs execution were called Natalitia It is true we may mourne for losse of publike good Instruments to Family Church and Commonwealth and judge our selves for such sins as provoke the Lord to remove them but yet it is best for them that they are gone and best for the Church what God doth the death of Ioseph and Iosiah turned to the best good of Israel The bondage of Egypt wrought for Israel a more glorious deliverance And the captivity of Babylon which brake in upon the death of Iosiah instead of a dungeon proved a wine-cellar Cant. 2.4 Eccles 7. v. 2. 2. It is better to go to the house of mourning then to go to the house of feasting for that is the end of all men and the living will lay it to his heart AS in the former verse Solomon preferred two things that seem lesse desirable above other two that seem more desirable a good name above a good oyntment and the day of death above the birth day So here he preserreth a third thing that may seem
judge to be reprobate Thirdly A sin of an higher kinde then it is as that to be a sin of presumption when it is but a sin of infirmity though against light Fourthly our sin and springing up in us which is but cast into us by Satan as thoughts of blasphemy darted into us which our hearts tremble at and abhor The weeds that are cast in over the pale into a mans garden are not the weeds of the garden till the soyle give rooting to them that is consent This is folly as not judging of our selves or our sins according to the word which is the rule of wisdom Esay 8.20 2 Tim. 3.17 But according 1. To our present sense which in spirituall matters is blind and foolish and very changeable 2. To the sugggestion of our enemy This bringeth to untimely death sometime by violent self-murder Matth. 27.4 5. Quest But how can a man die before his time Answ Not before the time which God hath appointed Job 14.5 yet before the time first of the course of Nature Secondly of our expectation of it Thirdly of our preparation for it Continuance and growth in sin is First foolish Prov. 14.16 13.9 As utterly against the Word Rom. 6.1 And as flattering us with empty hopes of Impunity Deut. 29 19. and of repentance hereafter Secondly Destructive and deadly before the time Psal 68.21 55.23 1. Every sin which we commit setting us a step further off from salvation Psal 119 155. Rom. 13.11 a part 2. as kindling a greater fire of Gods wrath and adding more Fewel to the fire Deut. 29.19.20 Amos 2.13 3. As hardning the heart more and more unto impenitency Heb. 3.13 Rom. 2.15 4. As filling a vessel of dishonour the sooner full to the brim Gen. 15.16 Quest But how is this continuance and growth in sinne said to be overmuch Answ Because the former course of our wickednesse may suffice us 1 Pet. 4.3 Vse 1. To dehort from aggravation of sin in any excessive measure above the word though according to the word it be most wholsome Psal 40 12. Ezra 9.6 Vse 2. To dehort from continuance and growth in sin Dan. 4.27 1 Pet. 4.3 Continuance implyeth First Repetition of the act after we know it to be sin Prov. 19.19 not so Judah Gen. 38.26 Secondly Impenitency after it onely forbearance of the act which may be feared in Judah Gen. 38 26. till after Joseph had humbled as an instrument in Gods hand him and his brethren Thirdly Toleration of the root of it without mortification of it Thus Jonah repenting of his foresaking his call but not mortifying the pride of his heart which was the root of it brake forth againe Jonah 4.9 Growth in sinne as when First More resolute Jer. 44.16 17. Secondly More skilful at it Jer. 4.22 wise to doe evil Thirdly more bold Isai 3.9 Fourthly More outragious proceeding from evill to worse to higher degrees of wickednesse 2 Tim. 3.13 Isai 1.5 Eccles 7. v. 18. 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all THe two former Admonitions in the verses next aforegoing Solomon amplifieth First By a motive to the taking hold of them taken from the goodnesse thereof Secondly By the meanes whereby we may performe what is required and eschew the evils dehorted from and that meanes is the feare of God Thirdly By an argument from the strength and supportance which this wisdome bringeth to a wise man above great friends verse 19. Doctr. 1. It is a good thing to take hold of such admonitions as may keep us from excesse either of righteousnesse or wickednesse or from overmuch either righteousnesse or wickednesse To take hold which is done First By Faith both 1. In the word else it profitteth not Heb. 4.2 2. In the Lord to help us by his strength both of power wisdome and grace Isai 27.5 Secondly By hearty affection as a pretious treasure Psal 119.11 Thirdly By caution and circumspection Here to take heed is to take hold Acts 16.14 Heb. 2.1 wanting in Jehu 2 Kings 10 31. Fourthly By practise so the word is taken Prov. 2.19 It is good not to be over-righteous First To prevent the evill of desolation threatned verse 16. Desolation signifyeth 1. Solitude left to a solitary condition 2. Confusion as Dan. 4.19 Astonishment 3. Destruction Overmuch righteousnesse bringeth 1. Desertion from God Luke 1.53 18 9 14. we first deserting him Rom. 10.3 Desertion from men Job 32.1 2. Confusion through disappointment of a mans end and hopes Rom. 9.30 31 32. 3. Destruction For what shall satisfie for former sins and for defects of this righteousnesse Secondly To obtaine the contrary solace 1. Of peace with God Rom. 5.1 Isai 32.19 2. Of establishment and encouragement in ill houres Isai 28.16 with 1 Pet. 2.6 3. Of Salvation Prov. 12.18 It is good not to be overwicked First To prevent the evils of despaire and of untimely death As also to prevent the evils of continuance and growth in sinne mentioned in verse 17. page 144. Secondly To obtaine the good 1. Of hope of possibility of help It taketh hold of Gods strength Isai 27.5 Mark 1.40 and stirreth up to the use of meanes Ezra 10.2 3 4. 2. Of sincere reformation or breaking off the course of sinne First Prolonging of tranquility Dan. 4.27 Secondly Finding of mercy Prov. 28.13 Vse 1. To whet upon us both these admonitions to beware both of overmuch righteousnesse and of overmuch wickednesse in all the former particulars Vse 2. To exhort us to grow up and walke on in the feare of God which might have been handled as a distinct doctrine being expresly mentioned in the Text. The feare of God is a good preservation against excesse both of righteousnesse and wickednesse Against excesse of righteousnesse Deut. 5.27 with 29. Against excesse of wickednesse Prov. 16.6 14 16 28 14 Jer. 32.40 Reason 1. It emptieth a man of selfe confidence Phil. 2.12 13. Reason 2. It keepeth the heart soft Prov 28.14 Reason 3. To exhort us how to carry our selves toward wholesome admonitions to wit as here Solomon warneth to take hold of them in all the four particulars specified in opening the meaning of the Text Prov. 4.13 Eccles 7. v. 19. 19. Wisdome strengtheneth the wise more then ten mighty men which are in the City THese words give another reason why we should beware of the folly of sin and of the overmuch wisdome of excessive righteousnesse taken from the safeguard or strong protection and deliverance which this wisdome will procure to a wise man and that amplified à Minori from the lesse supportance and deliverance which many great friends in Court or City might afford him Doct. 1. The wisdome of an innocent and truly righteous life will yeild a man greater supportance and safer deliverance then many great friends in Court or City Prov. 24.5 Job 22.23 30.
For the original Text speaketh of this wisdome that is this wisdome whereby a man avoydeth both the folly of continuance in sin verse 17. and the overmuch wisdome of excessive righteousnesse verse 16. In both which men undoe or destroy themselves this wisdome will strengthen a man more to wit By supportance and By deliverance then ten that is many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords and friends in the City meaning the Court which resided in the City and whereto they resorted Ten often put for many Numb 14.22 Job 19.3 Reason 1. From the presence and protection of God with such whose wayes are pure and upright before him 2 Chron. 16.9 Psal 18.20 21 23 24. God is First The light of our countenance Psal 42.11 43 5. Secondly The staffe of our maintenance Psal 16.5 Thirdly The horne of our deliverance Psal 18.2 Reason 2. From the protection and Ministery of Angels who are greater then the greatest men Psal 34.7 91 11 12. 2 Kings 6.15 to 20. Reason 3. From the favour which wayes of true righteousnesse finde even of strangers 1 Pet. 3.13 Job 5.19 to 23. even of enemies Prov. 16.7 Reason 4. From the failing of all great friends when Gods hand is heavy upon him as also in death when righteousnesse faileth not Prov. 11.4 Psal 146.3 4 88 18. Job 6.15 to 21 9 13. Vse 1. To remove the stumbling blocke out of the way which hindreth many from breaking off their sinful courses to wit from the losse of their great friends Nay the wayes of true righteousnesse procure great friends by Gods over-ruling hand Prov. 22.11 2 Kings 10.15 16. Jehu was but an Hypocrite yet would countenance a good man and take countenance from him even wicked Princes by perswasion have befriended the Church Vse 2. To exhort such private Christians and the whole state of the Countrey to walke and grow up in this wisdome it may be our strength when all else may faile us in City and Country Psal 27.10 11. Eccles 7. v. 20. 20. For there is not a just man upon Earth that doth good and sinneth not SOlomon having commended this wisdome as strengthening the wise above many great friends in Court or City where by a man neither maketh himself over-righteous nor over-wicked in this verse he giveth a reason of it taken from the infirmity of the most righteous man upon Earth As who should say doe not make your selfe over-righteous so righteous as no fault to be found in you as Ephraim did Hos 12.8 For there is not a just man upon Earth that doth good and sinneth not Doct. 1. Perfection of righteousnesse so as to doe good without sin is not to be found in any man no not in the best man upon the Earth 1 Kings 8.46 Psal 130.3 143 2. Job 9.3 and verse 30.31 Clothes defile As testifying our sinful nakednesse which was the cause of it Gen. 3.7 The meaning of the doctrine is First That in many things and in some things more then other all men even the best men doe sin Jam. 3.2 either omitting good or committing evil Noah Abraham Lot Moses David Peter Secondly That in all things in our best actions we sinne something Neh. 13.22 Exod. 28.38 Psal 80.4 Rev. 8.3.4 Reason 1. From Gods wise and just desertion of every one of his servants sometimes or other for a season Either To know what is in our hearts 2 Chro. 32 31. or to chasten First Our carnal selfe confidence Matth. 26 33 35. and so to chasten our neglect of stirring up our selves to lay hold of God Isai 64.6.7 Secondly Our uncircumspect and unjust walking neglect of pondering the paths of our feet Psal 119.9 Prov. 4.26 Reason 2. From the contrary lusting between the flesh and spirit Gal. 5.17 hence floweth an impossibility of doing any one duty perfectly Lust in him sinneth not the person If rebellious or irregular subjects of confederate Princes trespasse one upon another it is not the trespasse of the state whilest the Princes condemne it and punish it now the judgement and will are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man the carnal part are but as rebellious subjects Vse 1. To refute 1. Perfection of works held by Papists Catharists of old and herewith possibility of keeping the law 2 Justification by works Psal 143.2 Rom. 3.23 24. 3 Merit of Works 4 Supererogation 5 The immaculate perfection of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men Gen. 1.26.27 Vse 2. To convince carnal wicked men of their abundance of sin seeing the most godly and just fall Job 15.16 Vse 3. To shew us where our happinesse lyeth to wit not in our own innocency but in the covering of our sins Psal 32.1 2. And therefore we to seek for all our righteousnesse in Christ Phil. 3.7 8 9. Rom. 3.23 24. Vse 4. To mortifie pride of our best duties Vse 5. To teach us to beare evils at Gods hand patiently Micah 7.9 Vse 6. Not to be masterly censorious of the failings of our brethren Jam. 3.1 2. John 8.7 Vse 7. To comfort the godly righteous against the feare and griefe of death in our selves or our Christian friends In death the spirits of just men are made perfect Heb. 12.23 else death were not the last enemy if sin remained after it contrary to 1 Cor. 15.26 Eccles 7.21 22. 21. Also take no heed unto all words that are spoken lest thou heare thy servant curse thee 22. For often times also thine own heart knoweth that thou thy selfe likewise hast cursed others SOlomon having observed vers 20. that there is not a just man upon earth that doth good and sinneth not he hence inferreth this Corollary Not to set a mans heart upon all the words that are spoken not upon all their hard sayings and ill speeches wherein all men even the most wise and just are sometimes too blame either in speaking or in giving occasion to be spoken Parts two first an Exhoration not to set our hearts on all the words spoken that is 1. Not to listen after them 1 Sam. 24.9 with 1 Sam. 24.8 9 10. 2 Not to be over deeply affected with them 1 Sam. 18.7 8. 3 Not to pursue the same with revenge 2 Sam. 19.19 20. Secondly Confirmation by Reasons two 1. From the inconveniency which may easily attend it so a man may hear his own servant cursing him or sleighting him v. 21. 2. From the conveniency of Gods wise and just hand in measuring to us as we have measured to others which that we have done Solomon argueth from the testimony of his own conscience v. 22. Doct. 1. It is not good to set a mans heart upon all mens speeches of him no not upon the hard and sleight speeches of his own servants against him to wit First In case men speake vanity to wit 1 Out of a vanity of minde not upon any grounded cause or just occasion Psal 12.2 144.8 2. Unto vanity
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
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
are comming after this life ended are many Secondly That all the future time and work wil be but vanity v. 8. The light is sweet and it is a pleasant thing for the eyes to behold the Sunne light is a Periphrasis of this naturall life Job 3.20 so here As who should say life is sweet and so they that behold the Sun are put for men living in this world Eccles 7.11 And here both are put in opposition to the daies of darkness after this life ended which are daies of death and buriall Doctr. Though life be sweet and to some men long yea and comfortable all their daies yet let them remember that the daies which are comming are many both of darknesse and vanity The sweetnesse of death is argued by even Peters lothness to die even when an aged Christian and the cause of death is honourable and gratefull John 21.18 Daies of death and buriall are daies of darkness Job 10.21 22. And in hell the darkness is extream and everlasting the darkness is outward or extream Matth. 22.13 notwithstanding the fire Matth. 25.41 as a fire of Brimstone Esay 30 33. Reason of lifes sweetnesse First from many desireable comforts which we enjoy in this life congruous and suitable to all our senses and to all our affections Secondly from the intimate union of soule and body so as they both make but one person Hence lothnesse to part we will lose any member to save head and heart or any vitall part Some men spend their daies in prosperity Job 21.13 Reason 1. From the reward of godliness Prov. 3.16 Reason 2. From the patience and bounty of God to evil men Gen. 25.17 Reasons why the daies of darknesse and vanity are many First from their continuance to the resurrection in the end of the world Joh 14.12 Secondly from the ignorance and oblivion of all things in the grave Psal 88.12 6.5 Thirdly from the disappointment of any labour all that time Eccles 9.10 Psal 30.9 This to be remembred words of sense in the Hebrew are understood with affection and action so this word Eccles 12.1 which implieth here 1. Continuall mindfull knowledge of it 2. So to be affected with care and conscience of it as that it may take deeper impression in us then all the transient cares and comforts of this naturall life whereof though the daies be many yet not so many 3. So to provide in this life as that when our bodies shall sleep in darkness yet our soules may enjoy the light and comfort of everlasting life and blessedness Reason 1. From the benefit of such remembrance In so doing we remember God Eccles 12.1 and our selves also Luke 16.4 Reason 2. From the danger and folly brutish folly of such forgetfulness Job 21.13 Ecces 3 21. Vse of lifes sweetnesse 1. For thankfulness to God who hath given us life and all the lively comforts of it Joh 10.12 For thankfulness to Christ who laid down this life for our sakes Matth. 20.28 whence we are to live to him 2 Cor. 5.15 Vse 2. To learn to behold a greater sweetnesse in the life of grace in union with Christ in the light of Gods countenance Psal 4.6 7 63 3. Vse of many dayes of darknesse and vanity and remembrance hereof 1. To warne us not to be so taken up with the sweetnesse of this life as to forget the farre longer time to come Vse 2. To teach us not to envy the many prosperous dayes of wicked men here Their lightsome dayes here are but a few to their darke dayes behinde Vse 3. To provide here for life in death and for light in darknesse and for felicity against vanity Meanes hereof First Meditation frequent and constant and serious of the shortnesse of this life and of all the comforts of it Isai 40.6 7 8. Secondly Not to rest in a state of darknesse here Eph. 5.8 1 John 1.6 Thirdly Behold Christ losing his sweet life for us and mourne over him Zach. 12.10 Fourthly Walke in his light 1 John 1.7 Eccles 11.9 10. 9 Reioyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement 10 Therefore remove sorrow from thy heart and put a way evill from thy flesh for childhood and youth are vanitie FOr a fifth wholsome counsell and instruction Solomon giveth it unto young men which is twofold First To know God will bring them to judgement verse 9.10 Secondly To remember their Creator in the dayes of their youth vers 1. to 7. And both this and the former Counsels are but further motives and directions to take the counsel given verse 6.4 sowing our seed in the Morning and in the Evening not to cease Reason 1. For after this life ended many will be the dayes of darknesse and they will be dayes of vanity verse 7.8 Reason 2. For youth is the morning of our Age and so a fit time to sow good seed usually misimployed to the sowing of vanity verse 9.10 And there be three words that expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the morning of Age v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is as the word signifieth the choyce Age of a mans life as that 1. Which is chosen to most employments of action 2. Wherein a man is to choose what course to take 3. And which a man would choose to live in alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood which is the green flourishing bloud of Age or life Parts First An Ironical concession to children and youth to rejoyce in their dayes and wayes Rejoyce O young man c. Secondly A serious Admonition to know the judgement of God reserved for them but know that c. verse 9. Thirdly Hence an exhortation to put away and remove the passions and lusts of youth and childhood verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh that is the lusts of the flesh Fourthly a Reason of that exhortation from the vanity of childhood and youth verse 10. Doctr. 1. God is wont in an holy scorne to give up children and youth in their own dayes to take their own wayes and to rejoyce or applaud themselves in them See the like kinde of Irony or holy scorne 1 Kings 18.27 22 15. 2 Chron. 25.8 Quest But doth not God speake seriously as allowing children and youth more liberties then are meet for riper yeares as Chap. 9.7 8 9. Answ There be some lawful liberties which God doth allow to that age as Zach. 8.5 9 17. But if he had spoken of these he would have given some just ground of encouragement for it is your portion or the like but here he rather giveth a check and admonition against it from a ground that is wont to dampe not lawful but carnal delights But know