the study of these restlesse creatures leaveth the minde more restlesse In particular the Study and Knowledge of the passing away of one Generation after another sheweth us our mortality and misery and thereby yeildeth us grief and vexation but no reliefe if we rest there Vse 2. To exhort us to lift up our hearts to true wisdom by the consideration of this unsetlednesse of our Estates Psal 90.10 12. Deut. 32.29 Prepare for a change it is a comming Heb. 13.14 Micah 2.10 Vse 3. To exhort to weanednesse in our present condition and contentment in all Estates 1 Cor. 7.29 30 31. Vse 4. To exhort to fruitfulnesse in good things whilst we here abide 2 Pet. 1.13 14 15. Doct. 2. As one Generation passeth away so another commeth The Sun setteth and ariseth the same againe Trees may be cut down and yet spring again not so we but others come in our place Job 14.7 to 10. Reas 1. God will alwayes have his Church to call upon him in this world whilst the world standeth Reas 2. God will have the elder generations to instruct and govern the younger and the younger to yeild reverence and obedience to the elder which cannot be unlesse one generation be comming on as another passeth away Vse 1. To refute the Pythagorean dotage of returning of the same persons again many years after their death Vse 2. To stir up the Generations passing away to be helpful to the generation comming on in good counsels instructions examples c. Psal 71 18. 78.3 4. Isay 38.18 19. Vse 3. To teach the younger sort as they come after so to make some benefit of their Ancestors going before observing whatsoever was commendable in them and imitating it and eschewing whatsoever was evil and dangerous Zach. 1.5 6. Doct. 3. Though one generation passes away and another commeth on yet the Earth abideth for ever As one harvest is gathered another commeth yet the earth or soyl still remaineth standeth Rea. 1. Gods word establishing it and that even upon nothing Psalm 33.9 Job 26.7 Vse 1. Against Copernicus his opinion of the Revolution of the earth and the standing still of the Sun Psalm 19.5 119.90 If the earth moved swiftly when a man throweth a stone the same way the earth moveth he might easily overtake the stone before it fell or it may be standing still the earth speedily moving would carry him so far as to be under the stone when it should fall Vse 2. To moderate our desires after the earth and earthly things which we must leave behinde us and cannot carry away with us 1 Tim. 6 7 8. Psalm 49.17 Vse 3. To reprove our unstayednesse to stand in good wayes though the word of God have been as well spoken to us as to the earth which yet standeth according to his word Jeremiah 5.22 23. Vse 4. To exhort to the building of our hopes of salvation upon Gods word which will establish them for ever when other grounds will fail us Eccles 1.5 to 11. DOct. 1. The knowledge of such things as are full of labour and empty of yeilding satisfaction to the minde and of variety or newnesse is unprofitable to the attainment of true happinesse This is the ground upon which Solomon buildeth the unprofitablenesse of the labour of the mind about the knowledge of natural things 1. They are full of labour or restlesse motion vers 8. 2. They yeild no satisfying to the eye and ear which are the senses of discipline 1. The one by observation 2. The other by instruction 3. There is no newnesse or variety in them which arguing would not hold unlesse this Doctrine be presupposed as a ground Reason of it from the nature of such things wherein true blessednesse standeth They are such as 1. Are at rest he maketh it our safety to rest in peace and tranquillity Esay 30.7.15 The favour of God the blood of Christ the fellowship of Gods spirit the word of promise the Covenant of grace and peace But natural things which are themselves in perpetual motion they leave our minds restlesse 2. Do satisfie the mind and heart of a Christian his eye would ever see the favour of God and the light of his countenance shining upon him his ear would ever hear the things belonging to his peace The eye or ear not to be satisfied with such or such things implyeth either 1. That a man careth not to see or hear any more of them as having enough of them and yet would have something besides them as being not contented with them so it is meant here Esay 55.1 3. But on the contrary in heavenly things a man having true and full contentment in them yet desireth to partake more and more of them John 4.14 Matth. 5.6 Psal 42.1 2. For such things doe yield true satisfaction to the eye and eare and taste when as a man is desirous alwaies to see and heare and taste the same And so is it in heavenly things the more we taste of them the more we desire them and yet are fully satisfied and contented with them Secondly that a man not having enough of that he seeth and heareth would have more of it and yet cannot attain it and thereupon is vexed as Aristotle not fully comprehending the course of Euripus is said to have cast himselfe into it and so is it also meant here in sundry difficulties of naturall things Thirdly Are new full of fresh and sweet variety of newnesse To a new creature behold all things become new 2 Cor 5 17 Not onely within him new mind new judgement new conscience new heart new affections new joyes feares griefes cares desires c. new speeches new life But also without him new company c. Yea those things he busieth himselfe about they yeild him continually new matter to be refreshed withall The favour of God the blood of Christ the fellowship of the Spirit the more they are heard or seen the more novelty they are to us the Word the oftner read still yieldeth us more knowledge new comfort c. Paul speaketh not of the estate of glory but of grace when he saith Eye hath not seen nor eare heard such things 1 Cor. 2.9 The natural man never perceived them and therefore as Paul reasoneth the Princes of this world could not devise such things to keep people in awe they are new when they are first perceived of the godly and they feele a new fresh sweet savour in them as oft as the seeing or hearing of them is renewed Lam. 3.23 Vse 1. To wean us from placing our happinesse in the study of the creatures There is no rest in them no satisfaction to the mind no such newnesse as in those things wherein true happinesse standeth Some of the Philosophers placed happinesse in contemplation meaning of the creatures but sheweth they were deceived Many a man thinketh that if he could attain to the knowledge and mysterse of this or that trade he should need no more good But
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
wrong end But Solomon doth well to tell us plainly how it fell out with him upon his labour so bestowed that we may also see what we may expect in the like case Vse 1. To teach Schollars that labour for natural or civil wisdome and other men that labour for wealth or honour or pleasure not to expect or seek greater happinesse in them then they are able to yeild If we do we shall finde our labour lost yea wearysome to us in the end These things we may labour for but not as our chiefest good but to some further higher end If these things be the top of our hopes and desires and the last end of our labour we shall lose our labour and happinesse both Obj. But doe not many Schollars that seek for no further happinesse then learning and wisdome finde good contentment therein free from such hatred of their labours And so doe not many worldlings finde the like in their wealth c. and never think their labour lost Answ True But such men never cast up their accounts as Solomon here did to see whether they have indeed found true cause of contentment true happinesse indeed in these things If they had or did doubtlesse they would finde no better issue then Solomon had done Verse 12. Doctr. 2. It is a wearysome and odious thing to seek happinesse in those things which we must leave behinde us As Solomon was to leave all those great works behinde him which he had wrought by his great wisdome and wealth together with all the comforts which they afforded him 1 Tim. 6.7 8. Reason 1. From the great need we stand in of happinesse when we depart hence yea then have we most need of it if otherwise we then fall of it we become eternally miserable Vse 1. To shew the excellency of godly men above others they carry the happinesse with them which others leave behind them Prov. 12.26 When a wordly wealthy man hath made his will and left all his estate to such and such what hath he left himself to carry away with him but the anguish and misery of a guilty conscience and the expectation of worse Vse 2. To exhort therefore to labour more for godlinesse then all earthly blessings It is indeed great gaine which will go currant in this world and that which is to come 1 Tim. 6.6 and 4 8. It is a great gaine that bringeth Gods blessing and no sorrow with it Prov. 10 22. Doct. 3. A wise man may have a son grown up to mans estate and yet be uncertaine what he will prove when he commeth to enjoy his fathers living Solomon was old before he fell to Idolatry 1 Kings 11.4 and some yeares he must needs spend in building those Temples to his wives Idols after which time he wrote this Book so that now he was become very old And therefore Rehoboam could not be young when he wrote it for he wrote it not long before his death and at his death Rehoboam was 41 yeares old 1 Kings 14.21 And yet Solomon notwithstanding all his wisdome and deep insight into the nature of all the creatures and into the manners of men he was not able to say whether his son would become a wise man or a fool Reas 1. From the government of wise Parents over their children which keepeth them in from shewing forth their own spirits Donec liberius vivendi sit copia Adoles centulis quî vitam scires aut Ingenium nosceres dum aetas metus magister prohibebant Reason 2. From the change of outward estate which often changeth inward conditions Honores mutant mores Sixtus an humble crouching Cardinal but none so resolute and stour a Pope A Cardinal of the Spanish Faction a Pope against Spaine Reas 3. From the various dispositions of some young men especially Rehoboam himselfe sometime doth foolishly after his comming to the Kingdome 1 Kings 12.14 sometimes wisely 2 Chron. 11.5 to 12 23. If he were thus various after he came to the Crown how much more before Vse 1. To teach youth to take notice of their own uncertainty of spirit that they may more seek to be established with grace Vse 2. To teach Parents as much as may be to season their children with grace and to teach them in the Trade of the best wayes especially and then are they most likely to foresee their constancy Prov. 22.6 Vse 3. To exhort Parents to traine up their children above all graces to humility For pride is the only sin for which God is wont to strike with madnesse Dan. 4.30 31 32. That other cause of destraction to wit spiritual anguish through brokennesse of spirit Psal 88.15 which Heman fell into will not blemish reputation of wiseome 1 Kings 4.31 God is wont to heal it Doctr. 4. It is a wearysome vanity tending to make a man to despaire of all his labours a wise man and an honest man to leave his estate either to an heire of whose wisdome he is uncertaine or to any who hath not laboured after wisdome and honesty verse 19.20 21. This double vexation befell Solomon first he was uncertaine what his son would prove wise or foolish 2. He saw for the present he took paines neither for wisdome nor equity or honesty as himselfe had done yea it may be he also foresaw what losse of his estate might befall his son ten parts of it to fall to Jeroboam a man that made Israel to sin And yet in Libanus and other parts of Israel Solomon had built much 1 Kings 9.19 Reason 1. For so a wise man is likely to be a drudge to a fool an honest man to a wretch a painful man to an idle Vse 1. To weane wise men and so all men from voluptuousnesse that is from placing their happinesse in earthly comforts Otherwise it would never have thus vexed Solomon to have been uncertaine of his heire For it would have contented him and ought so to have done 1. To have enjoyed the comfort of his own labours himselfe whilst he believed Psal 128.2 2. To have employed them in his life time to the good of others 3. To have trained up his heire with as much good education as he could 4. To have disposed his estate at his death as wisely as he could 5. To cleare doubtful events to God who disposeth of all things wisely and justly Vse 2. To moderate mens eager pursuits after wealth little know we what manner of men we labour for 3. To reprove our carnal confidence who thinke to make sure to leave our estates in a good hand and there to abide from one time to another A thing more then Solomon could foresee or provide for 4. To moderate our judgements when we see mens estates fall into the hands of foolish and prodigal heires not streight to think they were ill gotten Solomon had laboured in equity as well as in widome and got all his estate honestly yet it was scattered ten parts of it in
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