this counsell As the people said to the blind man Arise he calleth thee Mark 10.49 so here God accepteth the first ripe fruits Micah 7.1 He taketh it then so kindly that he wil after pass by many backslidings Jer. 2.2 with ch 3 1 2 3. It is the ornament of youth of young men of maids Jer. 2.32 Means by which God useth to heale such First attention to the word Psal 119.9 Prov. 8.34 Secondly mourning for stubbornness and prayer for converting grace Jer. 31.18 19. Thirdly abandoning of bad company Psal 119.115 Fourthly Reforming known evils upon reproofe Prov. 1.23 Eccles 12. part of v. 1. While the evil dayes come not nor the yeers draw nigh wherein thou shalt say I have no pleasure in them THese words begin a description first of the wearisom evils of old age from the latter part of this verse to the end of the sixt Secondly of death v. 7. And both of them brought in as a double strong motive to urge young men in their youth to remember their Creator This former Reason is taken from the support and remedy which the remembrance of our Creator in the daies of our youth will give to the evils of old age v. 1 to 6. The latter from our dissolution and return to God in death v. 7. Doctr. The decayes of old age are evil and unpleasant times and old age it selfe will so acknowledge it 2 Sam. 19.35 and yet he was of the better sort of old men and very well provided of all helps v. 32. and as then but 80. yeers old Gen. 47.9 Psalm 90.10 The evils of old age are partly 1. Naturall First in the estate The losse of dearest friends and acquaintance Gen. 37.34 35. 42.36 And contempt of younger people Job 30.1 12 13. Secondly in the body Dimnesse and decay of all the senses 2 Sam. 19.34 35. And manifold pains and aches and diseases incident to that age 2. Morall first seeking wealth greedily yet loth to use it Secondly slow and cold in proceedings yea timorous and fearfull yet chasing at others backwardness Thirdly hard to be pleased himselfe and as hard to please others Fourthly complaining of present times but praising former daies of old which the old men of those daies as much complained of as he of these 3. Spirituall First Ignorance Secondly uncapablenesse ' and untractableness to be taught or admonished Eccles 4.13 Thirdly pride of spirit Fourthly deceitfulnesse Fifthly impenitency through custome and hardning in sinne and self-conceit Reason 1. From sins of youth Job 20.11 Reason 2. From the vanity of all creature-comforts which must fade Isai 40.6 Reason 3. From the necessity of ripening in that age either for hell or heaven Job 5.26 in the autumne of our age Reason of old mens acknowledgement of it From their querulous and discontented spirit Doctr. 3. The remembrance of God in the daies of youth is a comfortable Preservative against the evil and unplesant times of age For as an antidote against this evil Solomon prescribeth this Hence the age of Abraham and David are called a good old age Gen. 25.8 1 Chron. 20 28 Reason 1. From the blessing of good old age removing and healing the contrary evils 1. Naturall first in the estate Friends not lost but gone before and we haste after them A Crown of glory instead of contempt Prov. 16.31 Secondly in the body The power and life of faith to put strength in weaknesse health in sikness ease in pain Hebr. 11.34 Josh 14.10 The benefit of Gods feare Prov. 3.7 8. 2. Morall and spirituall Corruptions now more mortified then ever 2 Tim. 4.7 Grace more lively powerfull and fruitfull Psalm 92.14 2 Cor. 4.16 Heaven as an haven in view seasoning and sweetning all 2 Tim. 4.8 Reason 2. From the gracious and powerfull presence of God to support them in age whom he hath guided in youth Esay 46.3 4. Vse 1. To set on Solomons counsell upon young men to be the more mindfull of their Creator in the daies of their youth to finde the evils of old age either more fully removed or more easily borne If young men neglect this duty in their best times they will be far more indisposed in their evil daies Vse 2. To provoke such as are entring upon old age to be more sollicitous of remembring God and themselves seeing they are hasting fast into these evils It is a just reproofe to such as take no notice of decayes of nature See the simile Hos 7.9 Vse 3. To enforce carnall old men to redeem the opportunities that are lost The evil of the times Paul maketh a motive to this duty Ephes 5.15 16. Eccles 12.2 to 7. 2 While the sun or the light or the moon or the stars be not darkened nor the clouds return not after the rain 3 In the day when the keepers of the house shall tremble and the strong men shall bow themselves and the grinders cease because they are few and those that look out of the window be darkened 4 And the doors shall be shut in the streets when the sound of the grinding is low ane he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 5 Also when they shall be afraid of that which is high and feare shall be in the way and the almond tree shall flourish and the grashopper shall be a burden and desire shall faile because man goeth to his long home and the mourners go about the streets 6 Or ever the silver cord be loosed or the golden bowl be broken or the Pitcher be broken at the fountain or the wheele broken at the cistern SOlomon having stiled old age an evil and unpleasant time v. 1. he now proceedeth to describe more particularly the decayes and infirmities of nature in old men which make their daies evil and unpleasant which are of three sorts First some such as befall the former part of old age whilst as yet they are able to goe abroad verse 2. to part of the fifth Secondly some of decrepit old age when death is very neer approaching and themselves drawing on fast to it Latter part of v. 5. with v. 6 7. Thirdly Death it selfe v. 7. The decayes and infirmities of old age whilst as yet they are able to walk abroad be First the darknesse of the lights about them whether naturall as Sunne light of the day when the Sunne is under a cloud Moon Stars or artificiall lights as Candles Torches c. This darkness commeth not from the decay of those lights but from the dimness of our sight whence need of spectacles I doe not understand this to be a description of adversity for though darknesse be often put for adversity and light for prosperity yet we read not of the Sunne Moon and Stars put together for prosperity nor the darknesse of them put for adversity Secondly The returning of the clouds after rain is an allusion to the winterly state of old age In Summer
contend with him that is mightier then he v. 10. Secondly by his present Condition after the Fall 1 All the Accessions that come upon him Learning or Knowledg Honor Wealth Pleasure Long life Store of Children Labour they all increase his Vanity What is he the better to wit for them all v. 11. 2 He is ignorant First of what is good for him in this life which is amplifyed by the Simile of a shadow Secondly of future things Who shall tell him what shall be after him v. 12. Doct. Whatsoever the man be it is well known as his name is so is he Adam a lump of clay and whatsoever be falleth him in this life in his natural estate he is never the better for it Gen. 1.26 27. 2.7 Eccles 12.7 Clay and so 1 Subject to the hand of the Potter of necessity Jer. 18.6 2 Base Psal 49.2 62.9 3 Brittle First in soul mutable Job 4.18 19. Secondly in body easily subject to mortality of it self Job 4.19 That that which befalleth him in this life maketth him not the better is argued from the vanity of all Eccles 1.2 Reason 1. From his utter insufficiency and inability to contend with his Maker v. 10. An Earthen pot cannot contend with a Rock Matth. 21.44 Isa 45.9 Rom. 9.20 21. Job 9.3 4. where be two Reasons of it The First from Gods Wisdom the Second from his Power Reason 2. From the Increase of Vanity upon man by all the Accessions of this life by Gifts 1 of the minde Isa 47.10 Jude v. 4. 2 of the body Ezek. 16.15 implyed 3 of outward estate Jer. 22.21 Rev 3.17 Pro. 1.32 Ezek. 28.4 2 Chron. 26.16 which springeth first from our corrupt nature which as a fusty Vessell corrupteth all that is put into it Secondly from the Curse of God upon the Creatures by the Fall Gen. 3.17 Reason 3. From the Ignorance and unskilfulness of men 1 To discern what is good for them in this momentary life Job 11.12 We look at those things which are best for us which are temporary bodily and present whereas our souls finde no good in such as a Dropsy-man chuseth drink which is most hurtfull for him We know not how to make a good use of them so farre as they might lead us Deut. 29.4 2 To foresee or discern future things Eccles 8.7 Vse 1. To humble the Pride of man Earthly man whatsoever he be he is known of old to be Adam And that which more humbleth him is that he is not the better for all that befalleth him in this life nor doth he know what is good for him in this life nor how to make use of it Vse 2. To teach men not to contend with their Maker It is hard to dash Earthen Pitchers against stone walls Therefore to forbear pleadings and murmurings 1 against Gods purpose Rom. 9.20 21. 2 against his Providence Jer. 12.1 we must submit patiently under Gods hand Psai 39.9 we must obediently follow his calling Rev. 14.4 Vse 3. To shew us our life as in a glass it is as a shadow to wit 1 without substance rather a Death then a life 1 Tim. 5.6 2 seeming greater when light is most remote 3 easily or speedily passing away and that when it is at greatest Vse 4. For Thankfulness to God that Christ would take such a base estate upon him as the estate of earthly man That so many sons of Adam met together yet some good agreement else were it not for Gods special guidance and blessing vanity put to vanity would but increase vanity Psal 39.5 with 62.9 The Netherlanders Motto a wholsom Advertisment Resembling themselves to a company of earthen Pitchers floating in the Sea with this word Si collidimur frangimur Eccles 7. v. 1. A Good name is better then precious ointment and the day of death then the day of ones birth SOlomon having spoken of the vanity of sundry Conditions of the Creature considered in themselves In this he speaketh of their vanity compared one with another wherein also he intimateth the vanity of mens judgments and imaginations touching these things as esteeming the better to be worse and the worse to be better in this Verse he declareth two things to be better then other two which are commonly reputed to be worse as first A good name to be better then a good Oyntment Secondly The day of death to be better then the birth-day The words themselves are a Proverbial Doctrine A good name is better then a good ointment yet an Ointment is reckoned amongst precious Riches and Treasures Isa 39.2 but a good name is preferred before it Pro. 22.1 A good Ointment First is fragrant John 12.3 Secondly shining and making the face to shine Psal 104.15 Thirdly sinketh into the bones and suppleth and softneth the dryed Sinews and Muscles that it maketh a man more fit for Race for Wrastling or any other bodily Exercise Psal 109.18 Fourthly is healing Luke 10.34 Fifthly preserveth even after death by embalming Luke 23.56 In all these Properties qualities and effects a good name excelleth a good ointment which may be as so many Reasons of the Point A good name First is more fragrant the one filling the house John 12.3 the other Town and Country John 3.12 Rom. 1.8 Secondly putteth a shining Iustre upon the countenance Eccles 8.1 Wisdom which is a matter of Reputation Eccles 10.1 maketh the face to shine c. Thirdly It sinketh into the bones Prov. 15.30 yea it fitteth to any publike employment in Ministry 1 Tim. 3.7 or Magistracy Deut. 1.13 Fourthly Healeth the venome of slaunders and backbitings Fifthly keepeth us alive after death Prov. 10.7 Object How can the ninth Commandement be preferred before the eighth Answ Good name is the honour of a mans person and so belongeth to the fifth Commandement Vse 1. To reprove the vanity and folly of such who to get wealth and treasure care not how they prostitute their good name It was a sordid speech of Vespasian Dulcis Odos Lucri ex re quâlibet Vse 2. To reprove the blemishing and blasting of any mans good name which duely belongeth to him It is a greater sin then to steal the best goods he hath Prov. 22.1 a Tradesmans credit is oft more worth then his estate Vse 3. To exhort to a conscionable care of getting and keeping a good name It is not ambition nor vaine-glory when a man seeketh it by good meanes for good ends and affecteth it no further nor accepteth it but as is due to him Meanes of a good name 1. Faith Heb. 11.2 2 Fruits of faith First Sanctifying of Gods name 1 Sam. 2.30 Secondly Sparing the names of our brethren Matth. 7.1 2. Thirdly Humility Prov. 22.4 Luke 14.11 Fourthly Worthy acts for publik service 1 Sam. 18.7 Matth. 26.13 2 Chron. 24.16 1 Pet. 3.16 Hence sweet odours at Funerals as a monument of a sweet-smelling Report 2 Chron. 16.14 On the contrary sin staineth a good name Prov. 10.7 1 Kings 15.30
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.
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
the living know that they shall die but the dead know not any thing neither have they any more a reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe forth thing that Solomon observed and thought it meet to declare from the promiscuous events of all alike unto all is the evil of it especially the evil effect of it in the hearts of the sons of men Coherence see in v. 1 2. Doct. Amongst all the evils that are done under the Sun this equality of events to all sorts of men alike It silleth the hearts of men with evil and madnesse all their life time even to their death v. 3. As who should say this maketh them live an ill life and die an ill death yea live madly and die madly Moses and Aaron were as wel excluded from Canaan as the unbelieving and murmuring Israelites Josiah was as wel slain by an Arrow in battel against his enemies as Ahab Nebuchadnezzar is said to have lived forty yeers in a victorious raigne as well as David See many more such like instances in verse 1. Doct. 3. This is an evil first Afflictive both to good men Psalm 73.21 and to evil men Psalm 112.10 Secondly Corruptive it filleth the hearts of men with first Evil of wickednesse or sin secondly Madnesse v. 3. First evil of sin The ground of this evil imagination springeth occasionally from these promiscuous events as conceiving they flow from the not guidance of them by providence 1. Evil imaginations in particular that the basest life here is better then the best life hereafter confirmed by a Proverb A living Dog is better then a dead Lyon v. 4. And this they hold forth in four instances First in stay and provision of supply The living have something to trust unto see the Hebrew v. 4. The dead have neither friends nor money nor strength c. Secondly In knowledge even of some suture things The living know that they shall die the dead know nothing at all v. 5. Thirdly In rewards The dead have no more a reward no not so much as a memoriall of their good deeds whilst they lived v. 5. But the living meet with some reward here Eccles 4.9 Hest 6.3 10. Ezek. 29.19 Fourthly In the enjoyment of the objects of their affections v. 6. their love and their hatred and envy is now perished viz. They have neither affections nor objects of them left nor any portion in things here below beyond which they look not v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth above all the hopes they had of another world Homer reporteth of his Achilles He had rather be a servant to a poor Countrey clown here then to be a King to all the soules departed So Mecaenas in Seneca had rather live in many diseases then dye It is another evil imagination to think God like wicked men to wit in liking wel of them Psalm 50.21 2 Evil Resolutions Eccles 8.11 1 Cor. 15.32 Isai 56.12 3. Evil speeches and practises Isai 10.11 Job 3.1 c. Mens hearts are also said to be filled with madnesse as well as with wickednesse by occasion of like events to all In that they break forth First To outragious violence in sin Psal 73.5 6. Secondly To foolish vain-glorious boasting in sin The Hebrew word commeth of a root that signifieth to praise or glory Isai 3 9. And filled they be with wickednesse and madnesse from this occasion all their life time even to death Job 21.13 Psal 55.19 Vse 1. To shew a great difference between the righteous and the wicked The hope of the wicked is only in this life verse 4. Job 8.13 14. But the righteous hath his chiefe hope and trust in another 1 Cor. 15.19 Prov. 14.32 The wicked had rather live a dogs life here then hazard his estate in another world If he hasten his death it is through Satans efficiency the righteous longeth for dissolution Phil. 1.23 The wicked knoweth little of any future thing but that he shall dye verse 5. The godly knoweth that when he dyeth he shall see God shall be like him c. Job 19.25 26 27. 1 John 32. The wicked shall have reward in everlasting fire Psal 9.17 but at best themselves look for none The godly shall have a reward in eternal glory Isai 49.4 The wicked shall never exercise their love any more after this life nor shall ever meet with any thing lovely verse 6. Though they shall not employ their hatred or envy about earthly things here yet they shall both hate God and envy the happinesse of his Saints But the righteous shall abound in love to God and in Gods love to them Psal 16.11 We shall abound also in mutual love to all the Saints and Angels the greatest strangers there will love us better then our best friends here Psal 17.15 Our hatred will not be wanting against Satan and wicked persecutors Rev. 6.10 Our zeal also shall then abound that which is here translated envy signifieth also Zeal Isai 37.32 The wicked have no portion but in this life Psal 17.14 The portion of our inheritance is after this life 1 Pet. 1.4 5. Vse 2. Not to misconstrue Gods dealings with our selves or others It is a root of Atheisme and will make us worse then the devils For they believe there is a God and tremble James 2.19 Vse 3. To teach us not to rest in a carnal condition it leaveth us without knowledge without reward and without portion Eccles 9.7 to 10. 7. Goe thy way eat thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 8. Let thy garments be alwayes white and let thy head lacke no ointment 9. Live joyfully with the wife whom thou lovest all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no worke nor device nor knowledge nor wisdome in the grave whither thou goest SOlomon having in the former verses declared four observations which he gathered from Gods dispensing like events to all He now giveth some practical directions from the same ground First That a man should take all the good which the providence of God putteth into his hand verse 7.8 9. Secondly That he should doe all the good which God putteth into his hand to doe verse 10. 1. The good which he directeth a man to take is in the enjoyment of the comfortable use of all the blessings which God giveth him in this life Which blessings are chiefly five First Meat or Bread It to be eaten with joy verse 7. Secondly Wine It to
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
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
words that are not likely to weaken a man in his calling 1 Cor. 4.3 else Paul stirred if his calling suffered 2 Cor. 10.10 11. Secondly In case the words be spoken by men whose tongues are their own when a man can have no meanes to restraine Psal 38.12 13 14. Thirdly In case of apparent evidence of our Innocency to the contrary Job 31.35 36 27. Fourthly In time of publick or private special and weighty A vocation another way by Humiliation 2 Sam. 16.10 11. and by Rejoycing 2 Sam. 19.22 Otherwise it is meet in due time to take notice of any grounded and serious speech that may tend to the prejudice of our calling and thereby to be stirred up First To search our hearts and wayes to see if we have not done the same or the like evil Secondly To cleare our selves if innocent to repent and amend if guilty Reason 2. From the vanity often found in such speeches who take liberty to speake at randome without occasion without consideration without any reall detriment to our selves or callings Psal 73.9 Reason 2. From the love and pitty we are to beare to men occasions of enmity and discord we should put out of our mindes Levit. 19.18 Reason 3. From the office of our memory and heart which is the Treasury of our souls Matth. 12 35. and therefore not to be filled with trash Jer. 4.14 Luke 2.51 on the contrary Reason 4. From the peace and tranquillity of our own spirits which should not depend upon mens judgements or speeches but upon Gods 1 Cor. 4.3 2 Cor. 1.12 Reason 5. From the privity of our own conscience to our own sleight speeches of others Eccles 7.21 22. Vse 1. To teach us this part of the circumcision of the heart and eare neither First To listen with the eare unto all vaine speeches of a mans selfe Secondly To set the heart thereupon in such a manner as to trouble our selves and others in vaine Vse 2. From the latter reason mentioned in the Text learne we First To walke circumspectly in the sight of our own hearts and consciences else they will beare witnesse against us 1 Kings 2.44 Secondly To be the more patient if others wrong us in the like kinde as our own hearts tell us we have wronged others Judg 1.6 7. Matth. 7.1 2. Eccles 7.23 24 25. 23. All this have I proved by wisdome I said I will be wise but it was farre from me 24. That which is farre off and exceeding deep who can finde it out 25. I applyed mine heart to know and to search and to seek out wisdome and the reason of things and to know the wickednesse of folly even of foolishnesse and madnesse IN these words Solomon maketh another observation of that which was meet for all men to observe by his example even what befel himselfe in the search of wisdome in his own times which was First That in all his search of wisdome to wit by the works of creation and providence and by tracing out happinesse in the courses which men are went to take for it he found that wisdome was too farre off and too deep for him verse 23.24 Secondly That missing of wisdome in the way he applyed his heart or turned it about to seek for wisdome in taking account of himselfe and seeking to know the wickednesse of his own folly and the foolishnesse of his own madnesse verse 25. And the reason of things is better translated and the account of my selfe or my wayes c. verse 25. Doctr. 1. The sense of our vast and deep distances from attaining wisdome by the study of the creatures and of the vanity of the wayes of men is a just motive to apply our hearts to make diligent search for wisdom in taking account of our own wayes and in the knowledge of the wickedness of our folly and the foolishnesse of our own madnesse To know to seek to search verse 25. do all imply a diligent search The Doctrine consisteth of two branches First That by the knowledge of the creatures he shall finde himselfe still at a great distance from wisdome and wisdome more deep then to be digged out of the creatures Secondly that hereupon Solomon was moved to seek it in looking homewards into his own heart and wayes and the folly and madnesse and wickednesse thereof The former branch is testified 1 Cor. 1.21 Rom. 1.21 22. Job 28.12 13 14 verse 20.21 22. Reasons of the former 1. From the distance and depth of Christ from the creatures and from the knowledge of them all Christ is the wisdome both of God 1 Cor. 1.24 and of us 1 Cor. 1.30 But the wisest could never discerne Christ by the creature 1 Cor. 2 6 to 9. Hence not the creature but the word is perfect to convert soules Psal 19.1 to 7. Reason 2. From the aptnesse of the creature and the knowledge of it by reason of the curse that lyeth upon it to puffe us up Isai 47 10. Solomon confesseth himselfe I said I will be wise this way Presuming of his knowledge Text. of the latter That hereupon Solomon was moved to search after wisdome in taking account of himselfe and the folly of his own course Reason 1. From the excellency of man himselfe above all the creatures he is the Lord of them all and so their Lord Gen. 1.28 29. And therefore more may be found in observing a mans selfe then all the other creatures Reason 2. From the vanity and vexation of spirit which all the creatures yeild to a man A man is justly occasioned to look into the root and cause of it in himselfe Vse 1. To convince all the wise Philosophers of the Heathens of the vast distance of wisdome from them For they had no further meanes of wisdome then what Solomon improving to the utmost found farre off from conveying true wisdome to him Rom. 1.22 A warning to Schollers not to overvalue wisdom and knowledge which they have from the creatures Vse 2. To teach us that in taking just account of our selves and our wayes we shall finde our former course Folly even the wickednesse of Folly and Madnesse even the foolishnesse of madnesse 2 Sam. 24.19 Acts 26.11 Job 40.4 5 42 6. Jer. 2.19 2 Chron. 16.9 Ezek. 6.9 36 31. Vse 3. To teach us a difference of the wisdome of God revealed in the creatures It is farre off and deep Text. Not so in the Gospel Deut. 30.11 to 14. with Rom 10.6.7 Vse 4. To teach us there is much wisdome may be learned from knowing our own wickednesse foolishnesse and madnesse he was more then a common wise man that said Prov. 30.2 Surely I am more foolish then any man 1 Cor. 3.18 Jer. 10.14 For First The sense of our own folly and wickednesse maketh us low and base and so humbleth us before the Lord. Secondly The sense of our folly directeth us to seek true wisdome in Christ and in his word Eccles 7.26 26. And I finde more