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
mouth are gracious but the lips of a fool will swallow up himselfe 13 The beginning of the words of his mouth is foolishness and the end of his talk is mischievous madness 14 A foole also is full of words a man cannot tell what shall be and what shall be after him who can tell him 15 The labour of the foolish wearieth every one of them because he knoweth not how to goe to the city COherence see in verse 10. These words The words of the wise man is grace are a Reason of what he said verse 10. That wisdome is profitable to direct taken from the grace of a wise mans words which maketh the argument of force howsoever grace be taken Doctr. 1. The words of the wise even of wise Statesmen are grace Of Statesmen Solomon here speaketh from the beginning of this Chapter to the end And he speaketh of such wisdome as is profitable to direct in state affaires verse 10. Their words may be said to be grace First As flowing from the grace and favour of God Psal 45.2 Secondly As ministring grace to the people Ephes 4.29 1 Kings 8 55 to verse 61. 1 Chron. 29.18 At least expressing the grace and favour of God and the Princes favour and grace to them Psal 122.6 7 8 9. Esth 10.3 seeking their wealth speaking peace Thirdly As finding acceptance with the people Prov. 10.32 2 Sam. 3.59 Esth 10.3 Accepted of the multitude of his brethren Doctr. 2. The words of fooles especially of foolish Statesmen the beginning of them is foolishnesse the end of them is madnesse pernicious and mischievous to themselves and others And their wayes are variable and of doubtful event and wearysome even to themselves and all men Esth 3.8 9. Hamon began his speech with a foolish complaint against better men then himselfe accusing them of that for a vice which was a vertue to live a separate course of life from the vaine world Numb 23.9 but the end of his speech was pernicious and mischievous madnesse to the Jewes Esth 3.9 and to himselfe It swallowed up himselfe Esth 7 4 5 6 c. 1 Kings 12.14 It was a foolish beginning to acknowledge his Fathers rigour but the end of his speech was mischievous madnesse to threaten more rigour Variable in their projects Jer. 2.36 37 verse 23. Wearisome wayes Habac. 2.13 Isai 47.13 Isai 57.9 10. Reason 1. From the ignorance of such persons foolish Statesmen of the principles of civil government implyed in that proverbial speech that they know not the way to the City which is wont to be a broad Road way but these discerne it not like men that have lost their way Psal 107.4 40. Reason 2. From Gods rejection of them and their wayes Psal 107.40 Jer. 2.37 Vse 1. To teach Magistrates to speake words of grace Vse 2. To shew the folly and danger of foolish Statesmen Eccles 10.16 to 19. 16 Woe to thee O land when thy King is a child and thy princes eat in the morning 17 Blessed art thou O land when thy Kings is the some of nobles and thy princes eat in due season for strength and not for drunkennesse 18 By much slouthfulnesse the building decayeth and through idlenesse of the hands the house droppeth thorough 19 A feast is made for laughter and wine maketh merrie but money answereth all things IN these words over and above all the former Solomon observeth two other vanities incident to Statesmen viz. Childishnesse and Intemperancy or Epicurisme Which he amplifieth first By the Adjunct wofull estate of a land where so it is v. 16. Secondly by the contrary blessed estate of such a land whose King is the sonne of Nobles and Princes eat in due season for strength not for excesse v. 17. Thirdly by the effects which are 1. Remisnesse in government called here much slothfulnesse and idlenesse of bands And that which easily floweth from thence the decay of the state of the Commonwealth expressed under the comparison of the decay of the house v. 18. 2. Prodigall expence of money which groweth from their intemperancy in feasts as the former did from childishnesse of government v. 19. Doctr. Is is a wofull estate of a Countrey or Common-wealth where the King is childish and the Princes Epicures or intemperate On the contrary the State is blessed where the King is Noble and the Princes temperate The word translated woe doth signifie an Island And because Islands were at first more desolate and lesse inhabited then the continent therefore they called the dolfull fowles that lodged in that Island by the name of Islands such fowles as doe not affect the company of men nor beasts as Scritchowles and Bitternes and Ostriches c. and so the word commeth to signifie woeful or woe such a kind of woe as accompanieth desolate Islands Desolation it selfe Woe to thee O Land whose King is childish and whose Princes are riotous they shall be as a desolate Island an habitation for scritchowles and every dolefull bird A child not so much in yeers For Solomon himselfe was very young when he came to the Crown David saith of him he was young and tender 1 Chron. 29.1 Joash was but seven yeers old when he began to raign yet he ruled well all the daies of his youth from the good councel of his uncle Jehojada 2 Chron. 24.1 Vzziah was but sixteen yeers old yet he raigned well in his young time by the good counsel of Zachariah 2 Chron. 26.3 4 5. Josiah was but eight yeers old and he surpassed them all 2 Chron. 34.1 Onely Manasseth of all the young Kings beginning to raign at twelve yeers he did evil in his youth 2 Chron. 33.1 A child therefore is rather meant childish 1. In understanding 1 Cor 14.20 2 In affection and disposition First cleaving to young Counsellors 1 Kings 12.8 Secondly soon wavering in Religion Ephes 4.14 Thirdly led by sense and sensible objects more then by depth of judgement and reason led by passions and lusts of youth pastimes and recreations but carelesse of matters of importance Thus Rehoboam is said to be young and tender in heart when he was above forty one yeers old 1 Kings 14.21 with 2 Chron. 13.7 And so indeed Solomon expresseth this childishnesse in slothfulnesse and remisnesse of government v. 18. as by eating in the morning he expresseth luxurious feasting v. 19. Whose Princes eat in the morning which implieth both the unseasonablenesse of their eating especially their feasting then as v. 19. expoundeth it of the morning being the principal time of judgement Jer. 21.12 And the excesse and riot of their eating to wit for gluttouy and drunkennesse rather then for strength as appeareth by the opposition of good Princes diet v. 17. Reason 1. From the danger of childish government to a State as also of riotous government Which dangers be 1. Remisnesse of government or slothfulnesse whence the decay of all good in a Commonwealth as in a house is neglected as decay of
c. Heb. 1.14 Vse 3. It is no unbeseeming Office for Kings to write good books or to publish their repentance after their publique sins Psal 51. Vse 4. To let us see what a benefit it is for a Minister or Magistrate to live amongst good people They mutually help one another to avoyd sin and to come out of it Vse 5. To adde still the more due respect to this book penned by a King and a King of the Church of God Vse 6. To teach Penitents not to affect the expression of Titles or stiles of honour at large Chap. 1. Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity VAnity of vanities c. The Logicall and Rhetoricall resolution of these words is delivered above in opening the first Use Doct. 1. All things under the Sunne whether creatures of God or labours of men are altogether vain to the attaining of true happinesse Or thus Are excessively diversly wonderfully vain The chiefe things which men seek for in this life are vain in a threefold respect 1. To finde the chiefe good in them 2. To satisfie the soule Esay 55.22 3. To make that good they are made for of themselves Psal 33.17 For the gathering of this point from the true meaning of the Text compare this place with Vers 3.14 and Chap. 2. vers 3. In this sense Paul calleth all things losse drosse dung Phil. 3 7 8. to wit not onely without Christ or in comparison of him but for the attainment of Christ or true happinesse The ground of this point may be most sitly shewed in opening the severall acceptions of vanity in the Scripture and observing how they all agree in all things in the world in this respect Vanity is put for 1. Unprofitablenesse as here vers 2 3. Mal. 3.14 which agreeth to worldly things Mat. 16.26 A man may have the whole world and lose his soule and then what profit did they yield him Prov. 11.4 2. Emptinesse Psal 2.1 1 Cor. 3.20 Vain that is void of substance and worth and sufficiency So Esay 36.5 to which also agreeth Esay 29.8 Esay 55.2 3. Lightnesse Psal 62.9 which is also true Deut. 32.47 The like may be said of all earthly things in this case 4. Falshood and lying Psal 12.2 4.2 which also holdeth here Psal 31.6 Jonah 2.8 5. Frustration or disappointment of the end Psal 127.1 2. Unlesse the Lord build and keep the house and City the builders and watchmans care wil fall short of the end they aime at and so the work is in vain James 1.26 1 Cor. 15.14 6. Frailty or inconstancy vanishing away as smoak Rom. 8.20 21. Psal 144.4 Esay 40.6 7 8. 7. Iniquity 2 Chron. 13.7 Prov. 12 11. 8. Folly Job 11.12 Prov. 12.11 Reasons of the vanity of those former ends 1. From the end for which God made them to wit for us not us for them 1 Cor. 3.22 2. From their condition they are corporall temporall and therefore cannot feed much lesse satisfie an eternall spirit Luke 12.19 20. 3. From the curse lying upon them since the fall Gen. 3.17 Reasons of the Repetition of this vanity and the Holy Ghosts manner of speech in expressing this vanity 1. To shew the excessivenesse of the vanity of these earthly things Vanity implieth they are not onely vain but exceedingly vaine as vain as vanity it selfe Vanity of vanities is in the Hebrew a Superlative form of speech to set forth the highest vanity as the Song of Songs the most excellent Song the King of Kings the Servant of Servants the chiefest King the most servile servant 2. To shew the multitude and variety of vanities heaped up in earthly things There is a rest as it were of vanity in them or as Sampson speaks in another case Judg. 15.16 heaps upon heaps 3. For admiration To shew the wonderfull and strange vanity of these things he breaketh forth into this Exclamation Oh vanity of vanities c. Vse 1. To shew us what a great change sinne maketh in the world it doth as it were blast the vertue and beauty of the creature Time was before sin entred when God saw all the creatures to be very good Gen. 1 31. Now after sinne had blown upon them he looked upon them again and all is vanity Such a change wil sin make in us and in our counsels and courses Vse 2. To shew us what a wofull change they make that fell their soules to commit sin for any earthly benefits which are but vanity Jonah 2.8 Esay 5.18 Temptations from earthly things may draw on sin like cart-ropes but they are the cart-ropes of vanity And so doe they that change the Ordinances of God for accommodations which are under the Sunne Vse 3. To shew us the vanity of men beyond all creatures Psal 119.89 He for whose sake all the rest became vain is much more vain himselfe Psalm 62.5 He is lighter then vanity Esay 40.17 Vse 4. To teach us not to set our hearts on earthly things Psalm 62.10 neither by 1. Coveting them before we have them Prov. 23.4 5. 2. Confidently trusting in them or proudly rejoycing in them when we have them Job 31.24 25. 3. Griefe when we part from them Job 1.21 Vse 5. To exhort us to lay up better treasure then these earthly vanities Matth. 6.19 20. Vse 6. For a sign of triall of our repentance such as see nothing but glory and goodlinesse in these outward things Satan hath bewitched them Mat. 4 8. But such as see the extream vanity of them have repented with Solomon here Vse 7. To teach us It is no vanity to teach the vanity of the creatures in Rhetorical elegancies here are many Tropes of Rhetorick used so Rom. 12.5 With these Cautions 1. That the Rhetorick be suitable to the matter grave and holy else its bastard Rhetorick 2. That it set forward the end of the discourse to wit to affect the heart with the sense of the matter in hand Eccles 1.2 3 to 11. Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity IN that Solomon sets the seale of his testimony to the vanity of all these earthly things after the long triall of them observe this Doctr. They that have had most triall of all earthly comforts are most ready and best able to avouch the vanity of them Who could haste more to outward things then Solomon and yet more confident in avouching the vanity of them Reason 1. Experience is a divine testimony as being taken from the work of God in the events of things comming to passe by providence Reason 2. Experience is of great authority with men as being an argument more sensible and lesse subject to ignorance or errour Vse To shew us a broad difference of earthly things from spiritual and heavenly earthly things seem goodly and glorious till we have them and good triall of them and afterwards we find them altogether vanity But heavenly things seem vanity till we
it is even with trades as with the creatures they are full of labour and yet empty of satisfying the mind empty of newnesse Vse 2. To exhort to the study and searching out of the favour of God the blood of Christ the grace of his Spirit the Word of God c. These will answer our hearts with rest and fulness and newhesse of comfort and contentment Vse 3. For triall of our happinesse whether we have made right choice of it if we bend our studies and labours upon things that are full of labour and yet empty of satisfying the mind with contentment and newnesse we have misplaced our happinesse But if we finde rest and satisfaction and newnesse in the things we are conversant about it is a signe we have chosen heavenly things to place our happinesse in A right choyce From the Sunnes motion vers 5. observe First against Coperni us that the Sunne standeth not still but the earth Psal 19.5 Secondly against the opinion of such that doe think the Heavens and Planets are moved by Intelligences The same is here said to arise and goe down to hasten not to be carried or moved passively Psal 19.5 the Sun is said freely to run his course or which is all one to rejoyce to run it Thirdly the Sun is endued with life for whatsoever stirreth and moveth it selfe in his own place is quick and liveth There is a double life in things yet comming short of sense 1. Vegetative as the Plants and Herbs 2. Locomotive as in the Stars This also is implyed in the order of the works of the Creation where proceeding from things lesse perfect to things more perfect he mentioneth Stars made the fourth day and Herbs and Trees the third The Stars therefore mentioned to be created after some living things have in themselves a more perfect life From the Winds motion vers 6. observe The freedom of the motion of Gods Spirit blowing where it listeth John 3.8 From the motion of the Rivers vers 7. observe First the originall of Fountaines to spring from the Sea Aristotles reason to the contrary that water coveteth to run to the lowest place And if the water should have this vicissitude of course from the Fountaines to the Sea from the Sea to the Fountains then the same place should be higher and lower then it selfe will not hold For some parts of the Sea are lower then the Fountaines and into them the Fountaines send forth their streams to run other parts of the Sea are as high or higher then the Fountaines especially in great storms when the waves seem to ascend up to heaven Psalm 107.26 And they by secret channels another way send forth Springs of water to feed the Fountaines Plato's Barathrum in the hollow Caverns of the earth which he maketh to be the originall of Fountaines is hence also refuted unlesse he derive the supplying of that Barathrum from the Sea Secondly that the earth through which the Sea waters passe to the Fountaines doth percolate and strain the Salt out of them else as the sea waters are salt so would also the Fountaine waters be That some fountaines of water are salt as the sea ariseth from the openness of the pores of the earth between the sea and them which is also the cause of the ebbing and flowing of some of them Thirdly A pattern of thankfull returning what we receive to the Fountain that supplieth us as we receive all blessings from God so let us return all to him From the motion of all these together observe First That all the Elements abhor idlenesse the Sunne the chariot of fire the wind the waters are all in continuall motion And though the earth abide and stand yet it is continually fruitfull in breeding and nourcing such things as abide upon it and in it an idle person though made and fed of all these is like none of these he lazily sitting or lying still whilst they continually move diligence in our calling hindreth not the happinesse of the resting of our hearts in God ECCLES 1.9 10 11. 9. The thing that hath been it is that which shall be and that which is done is that which shall be done and there is nothing new under the Sun 10. Is there any thing whereof it may be said See this is new it hath been already of old time which was before us 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after IN these words Solomon sheweth us the want of newness in these things under the Sunne and from thence argueth the unprofitableness of the study or knowledge of them to the attaining of true happiness This want of newness First Is expressed in the end of the 9 verse There is no new thing under the Sun Secondly is amplified 1. By particular Induction of that which hath been and that which is done they both shall be hereafter vers 9. Secondly by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling upon the same point affirming every thing that now seems new to have been in old time vers 10. Thirdly by removing an objection which is secretly implied If these things that seem new to us have been in old time How commeth it we never heard of them before vers 11. which is amplified by the like forgetfulnesse of things now in after-ages vers 11. The Doctrine of the ninth and tenth verses may be opened in handling this point There is no new thing under the Sunne It may seem a Paradox at first sight for it may be said what is that which all men like the Athenians enquire after News if there be no new thing Acts 17.21 why are men taxed for hunting after new fashions in Apparrell especially English men as unfit to be suited as the changeable Moon if there be no new thing will God again destroy the world with water Gen. 9.11 was it not a new thing for God to deliver the Law with lively voyce from heaven Deut. 4.32 33. was it not a new thing or shall it be again repeated the Sunne to stand still or to goe back ten degrees Jos 10.13 14. 2 Kings 20.11 A Virgin to bear a Son Jer. 31.22 Christ to be born to die to rise again to ascend The holy Ghost to descend The Apostles to preach and write the new Testament Are there not sundry Inventions of Art new as Guns Printing and the use of the Loadstone was not the Gunpowder-treason new without precedent or former example To answer these and such like doubts many interpretations and limitations of these words have been given which were not worth rehearsing as that of Cajetan concerning Solomon to reason from the Eternity of time to argue the circular motion of naturall bodies and that alledged of Origen touching Plato's great yeare of 49000 yeares wherein he would have all the Starres to come to the same Position and so all things to return again in the same course
hold on madness and folly Thus he interpreteth himselfe ch 2. verse 1 2 3 4 to 11. Reas To make use of our great Estate according to the nature of it is to use it to erect great Buildings to plant Vineyards Orchards Gardens to provide a mans selfe of store of Servants costly Apparel rich Furnicute Gold and Silver musical Instruments as is shewn verse 3. to 10. of chap. 2. Now the benefit he had by the use of his great Estate was Madness and Folly Madness is a privation of natural Reason and natural Affection Madness in the Original implyeth two things 1. A fond delight in rejoycing and exalting a mans selfe Selfe-applauding 2. A vain-glorious boasting to others even sometime with loud clamours and cracking celebrating a mans selfe and affecting to be celebrated of others Both these are found to arise in a mans spirit upon his faire buildings sumptuous provision and furniture and attendance goodly and pleasant gardens Orchards c. Dan. 4.30 Folly is a dullness and fondness or weakness Stupor sensus in judicando Aquin. 2.2 Q. 46. Art 2. the dullness of the understanding to judge and discern of things So is it with every man employing his great Estate in these rich and glorious matters he shall finde discerning and savouring of heavenly things much dulled Vse 1. To call upon men of great Estates to consider what good they get by their great Estates and their employment of them If they employ them about great buildings rich furniture c. as Solomon did chap. 2. verse 3 to 8. then consider if madness and folly be not their portion Vse 2. If mens callings require the employment of their Estates in sundry of these things then it behooveth them especially to watch over themselves lest madness and folly grow upon them Vse 3. To exhort men of great Estates to employ them not so much according to nature which breedeth in the owners madness and folly as in liberality to the poor hospitality to strangers maintenance of Church and Commonwealth c. So may we wisely lay up a good foundation for time to come Luke 16.9 1 Tim. 6.18 19. Doctr. 4. Much wisedome bringeth with it much grief sorrow and vexation of spirit and the more wisdome the more grief The wisdome he here speaketh of is an acquisite wisdome to wit natural or civil wisedome gotten from the observation of the creatures or of humane affaires Reason 1. From the meanes used for the getting of this wisedome Reading and Meditation which are weariness to the flesh Eccles 12.12 Study heateth the brain intendeth and stretcheth the minde as if the body were stretched on the Rack yea sometimes to the breaking of a mans wits As in wrestling there is striving then weariness then despaire of overcomming then giving over then taking it up againe So in Study againe and againe Reason 2. The curse of God upon the body of the creatures causeth that no use can be made of them but with some sweat to the body some griefe and vexation to the spirit Reason 3. Envy and Emulation in others which breedeth a learned man disturbance indignation and vexation and discontentment in our selves that we are so much neglected nor better respected then others of less eminency as we conceive Reason 4. The more knowledge we attaine the more wee see our own ignorance which addeth much grief Reason 5. Much study drieth up the sweetest moysture in the body whether blood or marrow consumeth the cheerfull sprits and so breedeth morosity and harshness which is a vexation to a mans self and others Calvin desired the Senate of Geneva to pardon his morositie Reason 6. The vanity of this wisedome falling short of Christ and his grace which is true wisedome 1 Cor. 1.21 Vse 1. To reprove a foolish conceit of ignorant people that think Ministers and Schollers eat the bread of idleness come easily by their living No calling more wasteth and grieveth him that is occupied therein then theirs doth The Ploughmans employment is a pastime to theirs his labour strengthneth his body but theirs wasteth body and spirit whence it is the one so long a time outliveth the other Vse 2. To teach men to beare the more with Schollers and Wisemens weakness and morositie they are incident to their callings Vse 3. To teach wise men to see if this be not the fruit of their wisedome If yea then to seek after that wisedome which maketh blessed and addeth no sorrow with it Prov. 3.17 Eccles 2.1 to 11. Verse 1. I said in mine heart Goe to now I will prove thee with mirth therefore enjoy thy pleasure and behold this also is vanity Verse 2. I said of laughter It is mad and of mirth What doth it FRom Verse 16. of the former Chapter Solomon hath tryed what happiness might be found in his great wisedome now he proceedeth to try what happiness might be found in his great Estate in the pleasures and profits which it yieldeth Parts 5. 1. Solomon encourageth himselfe in this Soliloquy to enjoy pleasure verse 1. since he cannot finde happiness in wisdome Goe to now I will prove thee c. 2. He delivereth his judgement of it verse 1 2. It is Vanity Madness good for nothing what doth it 3. He hath declared by particular induction the speciall delights he gave himselfe to take pleasure in 1. In his diet Wine verse 3. 2. In his Buildings verse 4. 3. In Husbandry 1. Planting of Vineyards and making Gardens Orchards Pools of water verse 6. 2. Storing of Cattel verse 7. 4. House-keeping 1. Retinue verse 7. 2. Wealth verse 8. 5. Musick verse 8 4. He amplifieth his enjoying of these 1. By his joynt laying hold of diverse wisdome verse 3. 2. By the end he aymed at in all his pleasure verse 3. 3. Ã minori he increased in these above all others verse 9. 4. By adding all other things like these verse 10. 5. By his solacing himselfe in them all as being his portion verse 10. 5. He relateth the issue hereof or event which was that upon survey he found all to be Vanity Vexation Unprofits bleness verse 11. Doct. 1. Conference with our selves in way of encouragement addeth strength and freedome to our resolutions and purposes Luke 12.19 Psalm 43.5 Reason 1. Words are as bellows to blow up fervency and strength of spirit as well in our selves as in others Reason 2. They presuppose a judgement satisfied in the lawfulness and expediency of that we goe about out of the abundance whereof the mouth speaketh words of encouragement Vse 1. To teach us to use this help to stir up our dull hearts and to strengthen our feeble knees to any good duty Psalm 27.6 7 c. Vse 2. To teach us to use the like conference with our selves in way of discouragement from sins The same breath that bloweth up fire cooleth hot water Jer. 8.6 Gen. 39.9 Neh. 6.11 Psal 4.4 Doct. 2. To give up our selves to pleasure and laughter to finde
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
her head being cut off by the Ice it danced above the Ice We read First of a Religious dance Lxod. 15.20 Secondly of a civil dance to entertaine Conquerours Iudg. 11.44 1 Sam. 18.6 Luke 15.25 when the eyes are set upon joy But not in mariages where is more temptation to lust Tully pro Muraena Nemo saltat sobrius nisi forte insaniat neque solitudine neque in convivio honesto moderato especially its unmeet in N. E. and that now when the Churches of England are in such distresse Ezek. 21.10 Eccles 3.10.11 10. I have seen the travel which God hath given to the sons of men to be exercised in it 11. He hath made every thing beautiful in his time also he hath set the world in their hearts so that no man can finde out the work that God maketh from the beginning to the end SOlomon in the former verses of this Chapter argueth the vanity that lyeth upon the estate and actions of men by reason of the vicissitude and variety of them and that limited and determined by the Appointment of God And from thence he inferreth the vanity and unprofitablenesse of mens labours to seek for happinesse in creature comforts verse 1. to 9. Now therefore least men should sleightly passe over these varieties of changes that passe over them and make no profitable use of them as if they came by fortune or chance or Gods neglect of the government of the world Solomon here preacheth to us a fourfold profitable use and observation of them 1. That God hath given this travaile to the sons of men to exercise themselves in observing and finding out Gods work in them all verse 10. as 1. Having made every thing beautifull in his season 2. Having put the world in the hearts of men verse 11. 2. That whatsoever our estate be we should not looke to find the chief good in them but be doing good with them verse 12.13 and take such good from them as they afford verse 12 13. 3. That these changes are wholly and unchangeably in Gods hand and aime at a gracious end that men should fear before him verse 14. 4. That there is to be observed a setled order in this variety of changes as in the motions of the Heavens v. 15. Doct. To consider and finde out the work of God in all the variety of changes that by his appointment doe passe over us it is a travaile given of God to exercise the sonnes of men As in searching out the creatures it was a travail given of God Eccles 1.13 So here to search out the work of God in all changes that befall us Psa 111.2 3 4. Reason 1. From the beauty to be observed in every work of God that is in every change befalling us in its season To the beauty of the body there concur three things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no member is defective or superfluous good constitution every maime is a blemish every superfluity is a deformity 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partium when one part is proportionable to another and all suitable to their end and to their head good proportion 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-colouredness or well favourednesse good complexion So in Gods work about us there is 1. A perfection as in the creatures Isay 40.26 So in his government of us Deut. 2.4 Isay 5.4 2. A Symmetry or proportion First between the Lord and his work 2 Tim. 2.13 Ezek. 20.9 14 22. Secondly between his former and latter works Judges 6.13 14. Thirdly between the instrument and the work God doth by it multuin refert Davusne loquatur an herus Arrogant cruelty becommeth Pharaoh Prophane blaspbemy Rabshekah Cursing Shimei Treason Judas Isay 32.6 8. Fourthly between Gods dealings with us and ours with him Psalm 18.24 25 26. The wild-fire of lust in Sodom was punished with wild-fire and brimstone So in destroying the Aegyptians First-borne Exodus 4.22 23. So in Nadab and Abihu So in Adonibezek Judges 1.6 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-favourednesse It is a beauty in the countenance First Cheerfulnesse Secondly Lightsomnesse First there is a cheerfulnesse in Gods works at last Gen. 45.7 8. James 5.11 Heb. 12.11 They have a pleasant countenance Psalm 92.4 58.10 Secondly there is a lightsomnesse in them giving light and instruction Psalm 107.43 Reason 2 From Gods putting the world into our hearts verse 11. where by the world is meant First not onely the creatures the world of them Secondly but chiefly the world of changes of the creatures of which Solomon here speaketh hath put the world into their hearts implyeth that God hath put into our hearts First some desire and delight to search and finde out the work of God in all the changes that passe over us So putting into the heart implyeth desire and delight in a thing Psalm 40.8 Secondly ability to doe it Jer. 31.33 Both together are expressed by that phrase Revel 17.17 The ground of which is our impotency and impossibility without this putting the world into our hearts that ever we should finde out the work of God from beginning to the end Text verse 11. Vse 1. To stir us up to observe add finde out the work of God in every change of estate that passeth over us It is else a brutishnesse in our selves Psalm 92.5 6 It is a dishonour to God and to his work Isay 5.12 It is an enlargement of knowledge and favour from God to consider his works Psalm 107.43 As when a good workman seeth a man taken with his work he is willing to shew him all his Art in it 2. To teach us not to disparage or slight or dislike any of Gods works but to magnifie them They are every one beautiful in his season Job 36.24 Isay 45.9 Psalm 64.9 This magnifying of every work of God as beautiful in his season will keep us from discontentment and murmuring at Gods providence whatsoever it be that befallerh us or ours Joh 1.20 Psalm 39.9 2 Kings 20.19 It may seem an uncomely thing to take faire and full clusters of sweet Grapes and to tread them and presse them in a wine-presse to leave nothing in them but husks till in the end you see what sweet wine is pressed out of them which keepeth lively and sweet when else the Grapes left alone would be rotten Vse 3. To teach us to improve and imploy that knowledge of the world that is of all the changes that befall us in the world which God hath put into our hearts to finde out the councel and work of God therein It was happiness to Hester in her advancement Hester 4.14 To David in crosses Psalm 119.67 71 75. Obj. Yea saith one if I could but spell out Gods meaning in his works and dealings with my selfe and mine it would give me great contentment Answ 1. In evils observe First what thou wast doing when a crosse befel thee Dan. 4.30 31. Secondly what conscience suggesteth to thee Gen. 42.22
time there for every purpose and for every worke IN the former part of the Chapter Solomon shewed the vanity of the estates of men by an argument taken from the changes and vicissitude which the determinate hand and Providence of God did put upon them In these verses he observeth and declareth another vanity that befalleth our estates by the hand and government of Magistrates yea a vanity that befalleth upon judgement-seats themselves The vanity is wickednesse which is both First ungodlinesse 2 Sam. 22.22 Secondly unrighteousnesse Isai 58 4 9. And lest this vanity should cast some blemish upon the wise and just providence of God whereof penitent soules are more tender he declareth his resolution of that doubt what it was in his own heart that God will judge righteously and so reform all the iniquity of Judgement-seats And this he proveth by a principle delivered in v. 1. of this chap. taken from the time appointed for every purpose and every work there verse 17. Doct. 1. He that shall live in the best times of the best Commonwealths may see seats of Judgements and Justice corrupted with wickednesse and iniquity The word wickednesse signifieth both First Ungodlinesse 2 Sam. 22.22 Secondly Unrighteousnesse or iniquity Isai 58 4 6. Solomon speaketh not of Markers or Tavernes or Stewes or Mountaines of prey Stand-gate Hole Shooters Hill Black Heath Salisbury Plaine c. but of Seats of law and justice and that not in the reigne of wicked Tyrants Saul Ahab Iezabel or the like but in the times wherein himselfe lived which were the best which the best Commonwealth the Commonwealth of Israel ever saw even the times of David and Solomon In Davids time 2 Sam. 19 24 to 30 with 16.4 In his time and Solomons Eccles 10 5 6 7. 1 Kings 11.6 7 8 and 12 4. In Asas time 2 Chron. 16.10 In Iehosophats 2 Chron. 18 1 20 33 to 37. In Vzziahs and Iothans Isai 1.21 22 23 5 7 3 12 15. In Hezekiahs Micah 7 3 4 3 9 to 12. with Ier. 26 18. In Iosiahs Zeph. 1.1 9 3 1.3 Reason 1. Acceptance of persons in the Princes promoting their kinsmen or friends though unworthy to Judgment seates as Samuel promoted his sons 1 Sam. 8 1 3. Reason 2. Mis-information and receiving it without hearing both parties speak 2 Sam. 16.1 2 3 4. with Chap. 19.26.29 Reason 3. Wicked fervants of Counsellours about a Prince Prov. 25.4 5. 1 Kings 12.8 to 11. Reas 4. Selfe sufficiency leaning to a mans own wisdome Iosh 14.15 Prov. 3 5.6.7 Reas 4. Bribes or gifts 1 Sam. 8.3 Exod. 23.8 Prov 281.21 Vâ—e 1. To teach us not to wonder if we finde sometime the like errours here in our Courts We are to humble ourselves for the sins of our Courts Isai 59.14 15 16. 2 Chron 19.10 It may be every one will not Judge it an iniquity to sine the injury of twenty pound at two hundred we read of restauration two-fold four-fold seven-fold but never one hundred-fold But is it not a wickednesse to suffer blasphemy to passe unpunished and Sodomitical Rapes what will become of rigour without mercy is yet unknown Vse 2. To teach men of place First not to affect seats of Justice they will not secure them Secondly to prevent these errours which is done by 1. Gods feare 2 Chron. 19.6 7.2 Not judging by the hearing of the eare Isai 11 3 4. unlesse both eares be open 3 Rejection of gifts Isai 33.15 Vse 3. To refute the Popes infallibility of Judgement for he hath not such a promise of infallibility as the King hath Prov. 16.10 Vse 4. To moderate mens eagernesse to suits at Law Object Why may I not sue for my Right Answ But can you tell that you shall attaine your right by suit Vse 5. To teach us Private censurers may erre much more who have not received like promises Doct. 2. God will finde a time to Judge both the righteous and wicked with every purpose or will and every work verse 17. Not onely at the last Judgement Matth. 12.36 1 Cor. 4 5. Eccles 12. last but even in this life Prov. 11.31 Psal 9.4 12 16 7 11 to 16 76 9 10. Exod. 22 22 23 24. Reason 1. The glory of God Psal 9 16 and 50 26 Reas The restraint and check of the rage and pride of men Psal 9.20 Reas 3. The groanes and sighes and expectation of the poor afflicted Psal 12 5. Psal 9.18 Vse 1. To exhort to watchsulnesse in Judgement-seats and against all secret unrighteousnesse Eccles 12. last Vse 2. To exhort to quietnesse of spirit when wrong Judgement proceedeth Eccles 5.8 Eccles 3.18 to 23. 18. I said in mine heart concerning the estate of the sons of men that God might manifest them and that they might see that they themselves are beasts 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity 20. All go unto one place all are of the dust and all turne to dust againe 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth 22. Wherefore I perceive that there is nothing better then that a man should rejoyce in his own workes for that is his portion for who shall bring him to see what shall be after him SOlomon having oberved a vanity that befalleth the estates of men First by the overuling providence of God limiting all their changes verse 1. to 14. Secondly By the hand and government of Courts of Justice over other men verfe 16.17 Least this should reflect any dishonour upon the providence of God whereby he governeth all things in the world wisely righteously holily He taketh up and giveth himselfe and others a two-fold satisfaction in this point from a two-fold meditation 1. From the order of which God will take to redresse all the iniquities of Courts of Justice both in this and in another world verse 17. 2. From the end which God aymeth at in leaving Courts of Justice to such iniquity which is double First God doth it to try them Secondly He doth it to let them see They are as beasts one to another verse 18. And to convince them the more of this latter that men be but beasts he argueth it not only from their usage of one another as beasts but from sundry events common to them with beasts that which befalleth the sons of men befalleth the beasts to both alike Which he argueth First for their bodies in three particulars 1. In the likenesse of their deaths as one dyeth so dyeth the other 2. In the likenesse of their breath they have all one breath verse 19. 3. In their burial and resolution of their bodies all turne to the dust as they came from it Secondly For the soul or spirit of
tended to encrease his disease and hasten his death Eccles 4.4 Vers 4. Again I considered all travel and every right work that for this a man is envied of his neighbour this is also vanity and vexation of spirit SOlomon having shewed the vanity that befalleth the estates of the sons of men by oppression in v. 1 2 3. He now in this verse speaketh of the vanity that befalleth them by reason of envy verse 4. and then proceedeth to speak of the vanity that befalleth a man from himselfe through First Idlenesse vers 5 6 Secondly Covetousnesse vers 7 8. Thirdly Solitarinesse vers 9 to 12. Fourthly Wilfulnesse vers 13 to 16. Doctr. It is a vanity afflicting the spirits of men that when a mans work is right and he hath taken pains to doe that which is good and right yet for all this he shall be envied of his Neighbours Reason of envy at good First pride of heart and excessive self-love For envy is the sadnesse of the heart for the good that we see in another in regard so much glory or praise seemeth to be taken from us as is given to him Eliab taxed that in David which was his own sin 1 Sam. 17.28 Hence hatred of brother as wishing him deprived of the good he hath Secondly Prophane and rebellious infidelity For either we doe not believe that our brother hath these gifts given him of God for if we did it would mortifie envy John 3.26 27. and this is prophane infidelity Or else if we believe they were forgiven him of God it is rebellious infidelity to grudge against Gods goodnesse Matth. 20.15 Thirdly want of union with Christ and communion with our brethren For if we were united to Christ by faith and one to another by brotherly love the glory of Christ would be a comfort to us by whomsoever advanced Phil. 1.16 to 19 And if we were united in brotherly love one to another the honour of one member would be the joy of another 1 Cor. 12.26 One finger envieth not another that weareth a Gold ring as taking it for an ornament of the whole hand yea of the whole body Reason why it is afflictive First To the envious person it rotteth and wasteth the vigour of body and spirit Prov. 14.30 Secondly to the person envied 1. It is a dangerous threatning losse of life as in Abel Joseph David Daniel Christ It is murther Prov. 27.4 2 It is uncomfortable and grievous to see a mans self so il-beloved that his good should be another mans harm Vse To reprove the envious person see how many foule sins are wrapped up in his heart sinnes against God his neighbour and himselfe See the Reason It argueth weaknesse and basenesse of spirit Quorum similitudinem desperant eorum affectant simultatem Apul. Flo. l. 1 It is weakness of eyes to water and run at the sight of light Yea it is next step to the sin against the holy Ghost Both maligne others for their goodnesse onely the one maligneth it as it is the grace of God or glory of Christ the other as it is a glory to a neighbour Such as grieve at others good would rejoyce in their evil Love grieveth at the evil of another but envy grieveth at the good of another Means against this sin First faith to discern whence gifts spring John 3.27 Secondly Love to look at them as given to our use What if all the Town were good Phisitians and I only had no skil that way The more ready help it would be to me What though Deborah did not kill Sisera but Jael yet Deborah rejoyceth in it heartily Judges 25.24 Vse 2. To teach men in wel-doing what to expect Not applause nor encouragement but envy And yet not thereby to be discouraged from wel-doing Nor to think it strange to finde such unchristian entertainment even amongst Christians Eccles 4.5 6. 5. The foole foldeth his hands together and eateth his own flesh 6. Better is an handful with quietnesse then both the hands full with travel and vexation of spirit SOlomon having shewed the vanity that befalleth men through Oppression and Envy he proceedeth to shew the vanity that befalleth the estate of men though idlenesse where he describeth the idle person First by his Adjunct of folly the fool Secondly By his cessation from action and his composing himselfe to that cessation a fool foldeth his hands together Thirdly By the cause of that his cessation or restinesse a deceitful imagination of the betterment of an handful with ease and quietnesse then of both the hands full with travel and vexation of spirit verse 6. Doct. 1. An idle person by his forbearance of labour maketh himselfe both a fool and a beggar or a man that withholdeth himselfe from labour doth both befool and undoe himselfe Folding of the hands together is an act of an idle or slothful person First withholding himselfe from labour Secondly Composing himselfe to rest or sleep Prov. 24.30 33 and 6 10. It is all one whether he fold his fingers together or fold his armes together put his hands into his pocket or bosome Prov. 19 24. All alike expresse cessation from labour with a minde to forbeare it Reasons of befooling himselfe First it is folly to mistake Names and Natures of things especially to delude our selves with false names To account and call that to be quietnesse which is idlenesse sloathfulnesse sluggishnesse to account diligent labour Travel vexation of spirit Secondly It is folly to think an handful will be gotten with idlenesse whereas nothing will be so gotten Prov. 13.4 20 4 23 21 24 34. Thirdly It is folly to thinke an handful gotten with ease and idlenesse is better then both the handfuls with diligent labour whereas a little gotten with labour is more precious and comfortable Eccles 5.12 Prov. 12.27 Fourthly It is folly yea a foolish tempting of God to separate the end from the meanes to expect maintenance without labour Gen. 3.17 Prov. 10.4 Fifthly It is a like folly to separate the meanes from the end God having given hands to labour minde and wit to employ in some honest calling for private and publike good ends which to neglect is a sloathful folly Matth. 25.26 6. It is a folly for a man to prefer his wisdome and practice above others who excel him verse 6. This folly is very incident to idle persons Prov. 26.16 Reasons of undoing himselfe First By wasting and neglecting the meanes of his subsistence Prov. 18.9 Eccles 10.18 Prov. 20.4 No mans estate is infinite or bottomlesse Prov. 27.24 to 27. Secondly By breeding diseases wasting body Rest to the body is as Rust to Mettall 3 By corrupting the mind with Wantonness Pride Folly Ezek 16.49 Standing Pools gather mud and venemous vermine 4 By wasting a mans Kindred also who are his own flesh Vse 1 To wean us from Idleness as that which maketh us both Fools and Beggars See all the Particulars in the Reasons It is a sin against
the third Commandement as spending our Time and Talents in vain Against the fourth Commandement as not labouring fix days and so unfitting us for Rest on the seventh Against the fifth Commandement Pro. 10.5 Against the sixth Commandement in the Text. Against the seventh Commandement Ezek. 16.49 Against the eighth Commandement Pro. 10.4 19.15 20.4 Idleness is counted a Gentlemans life but it is a base and foolish Condition Vse 2. To observe the deceitfullness of Sin to cover and colour Idleness with the name of Quietness but Labour with the name of Travell and Vexation of spirit Self-love maketh us apt to make a good construction of our own ways The vicinity or neerness of Vertue and Vice maketh us apt to mistake and miscall one for another Vse 3. To teach Parents to train up their Children in a way of Diligence If either Parent be idle Children will follow the worse part God gave Christ a Calling to be King Priest and Prophet to his Church the Angels have all a Calling Heb. 1.14 Adam in Paradise a Gardiner Gen. 2.15 Cain a Husbandman Abel a Shepherd Noah a Vine-dresser Kings must be diligent and provident Pro. 27.23 to 27. Queens Huswifes Pro. 31. Vse 4. To teach us to labour most in our chiefest work 2 Pet. 1.10 Phil. 2.12 Eccles 4.7 8. 7 Then I returned and I saw vanity under the Sun 8. There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfyed with riches neither saith he For whom do I labour and bereave my soul of good This is also vanity yea it is a sore travell IN the former Verses next going before Solomon observed the vanity that befalleth the estates of the sons of men through Idleness In these two verses he observeth as great a Vanity that befalleth the sons of men through needless Painfulness to wit the Painfulness that Covetous men put themselves to without 1 Cause 2 End 3 Satisfaction 4 Recreation or Refreshing 5 Consideration First Without Cause he is a Lone man hath no second no Wife Child nor Brother Secondly without End no end of all his Labour no term of it Thirdly without Satisfaction his eye is not satisfyed with Riches Fourthly without Refreshing he bereaveth his soul of good Fifthly without Consideration he considereth not For whom do I labour and bereave my soul of good but not without Vanity and sore Travell and Affliction Doctr. It is a Vanity and sore Travell or Affliction that a Lone man should put himself to endless and restless labour for Riches and yet neither his eye satisfyed with it nor himself refreshed by it nor he so much as to consider with himself for whose sake he taketh so much Pains and so little ease and comfort A Lone man One that hath no Second that is 1 no Wife 2 no Child 3 no Brother Yet there is no end of his labour No end no term or cessation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an End of Intention but an End of Cessation Neither is his eye satisfied with riches that is his desire covetous desire which looketh out of the windows of his eyes hence covetousnesse is called the lust of the eyes 1 Ioh. 2.16 the eyes being that which 1. Breedeth Goverousness Iosh 7.21 2. Is only fed by it Eccles 5.11 He defraudeth First his body of wholsom Dyet Physick Recreation Sleep Eccles 15.12 Secondly his name of honour Thirdly his soul of grace Luke 8.14 1 Reason why without Cause First from the just hand of God upon a man that seeketh not nor maketh the Lord for his God and soveraign good that he shall make the creature Mammon his God and so seek it for himselfe As a godly man labours hard to enjoy more of God whether he have any children or brethren to leave him to or no. Matth. 6.21 Secondly from the ambitious end of some that leaving a great estate behind them it may be said they lived not like Drones or Idlesbies or Prodigals or shallow shuttlecocks but knew how to live and thrive in the world Habac. 2.5 He is a proud man c. 2 Reason why without end First from want of satisfaction in Riches Eccl. 5.10 Secondly from want of attaining a mans proper place when he hath attained never so great wealth A stone resteth and ceaseth to move when it is fallen to the earth which is its proper place But a covetous man ceaseth not his labour because his wealth is not his proper place 3 Reason why without satisfaction First from the insufficiency 1 Of bodily things to satisfie a spirit 2 Of temporal and transitory things to satisfie an eternal and immortal soule Secondly From the unnaturalnesse of this lust It is a disease like the dropsie which is encreased by drinking Yea it is a lust set on fire from Hell Habac. 2.5 4 Reason why without refreshing First from the curse upon creature-comforts Gen. 3.17 Thorns and Thistles is their fruit They pierce the heart through 1. Tim. 6.10 5 Reason why without satisfaction First from the nature of sensual and earthly things they stupifie the heart Hence they are said to choak Matth. 13.22 Secondly from the curse of God upon Idolatry Idols and they that worship them are alike senselesse Psalm 115.8 Esay 44.18 19 20. Vse 1. To observe That sometimes men of great estates and great dexterity and industry to get great estates may yet want children and kindred to leave it to as Nabal 1 Sam. 25.11 And Abraham long Gen. 15.2 with 17.17 As on the contrary some men have wives and store of children and poore kindred to leave it to and yet want estate to leave them Thus First there lieth a vanity upon all mens estates The poor eateth his bread with sorrow because he hath so little for so great an houshold The rich because he hath not whom to leave it to Secondly God bestoweth his gifts severally to some children and kindred but no Riches to others Riches but no children or kindred Which first sheweth the emptinesse of Riches that can get neither children on earth nor father in heaven Secondly calleth upon others for more thankfulnesse who have both wealth and children Vse 2. To teach such as have children to be more diligent in their calling and to be more provident in their expences For Solomon counteth it a vanity and sore travel for men that want children to take such pains not for them that have many 2 Cor. 12.14 1 Tim. 5.8 It is engrafted in nature the old to provide for the young The want whereof God accounteth want of understanding in the Ostrich and cruelty Job 39.14 to 17. Vse 3. To teach the wife her due place she is a second not a first she it not above her husband for he is her head Ephes 5.23 nor beneath children or brethren Vse 4. To disswade from covetousnesse It tireth out body and mind with
First from the Folly and Wilfulnesse of Kings v. 13 14. Secondly Through the levity and inconstancy of the people v. 15 16. The folly and wilfulnesse of Kings he argueth from the meannesse and basenesse of that estate and that he aggravateth by an argument à majori of a far better estate of a wise child though poore above a foolish king though old and so for age venerable Preferring the low estate of the one above the highest estate of the other v. 13. And this he proveth by the effects of both their estates for the poor wise child out of prison commeth to raigne the other born and waxen old in his Kingdome becommeth poor v. 14. In declaring the levity and inconstancy of the people he noteth it as a vanity found in the people of all the Nations under the Sun First That there is no end or stay or rest of the peoples affections to their Princes and Governours Secondly That the people wil wax weary of the young Prince that shall come after the old King after they have tried his government v. 16. And both these he proveth by his own observation of all the people living in all Nations under the Sun and comparing the peoples dealing with the second child that shal stand up in the old kings stead v. 15. Doctr. There is a vanity and vexation of spirit that befalleth the estate of Kings and Princes partly through their own folly and wilfulnesse partly through the levity and inconstancy of the people Reasons of their Vanity through their own folly and willfullness First from the preferment of a wise Child in his worst estate above such a Prince in his best estate Childhood is despicable in any Eccel 11.10 1 Tim. 4.12 much more in Poverty Eccel 9.16 Old Age is honorable in any Levit. 19.32 much more in Princes Yet when a King though old is foolish and willfull a poor wise Child is better then he yea though the Child were a Captive a Prisoner For such a poor Child or Youth may out of Prison come to reign as Ioseph Genes 41.14.40 David 1 Sam. 18.23 Daniel 6.3 whereas an Old King may by folly and willfullness become poor as Pharoah Exod. 10.7 Saul 1 Sam. 28.15 Ioram 2 Kings 6.25 7 13. Nebuchadnezzar Dan. 4.33 Manasseh Jehoahaz Jehoiakim Jeconiah Zedekiah all of them Prisoners 2 Chron. 33.11 36.4 2 Kings 23.33 24.15 25.7 The occcasion whereof is 1 Gods delight to honour the humble and crush the proud 1 Pet. 5.5 Job 40.11 12. 2 Pride is the root of Willfullness Reason of their Vanity through the Levity of the People From their aptness to wax weary of any Prince or Governour 1 Sam. 8.7 2 Sam. 15.12 13. 1 Kings 1.11 And this springeth from want of attainment of their Ends in their Magistrates There is no end of all the People v. 16. Every thing resteth in the attainment of his End The End of Magistracy is set down 1 Tim. 2.2 This the People not Attending nor attaining they cannot rest Hence they are compared to waves of the Sea never still sometimes full Sea sometimes Low-water Psal 65.7 Rev. 17.15 Isa 57.20 Vse 1 To teach us that Royal state is no Sanctuary nor Preservative from folly and willfullness Not only wicked kings but all have had their Pangs and streins of folly Davids Numbring the People 2 Sam. 24.10 Adultery and Murder Solomons love of strange Wives and Toleration yea Countenance of Idolatry Asa his League with Benhadad Imprisonment of the Prophets and Trust in Physicians Jehoshaphat his affinity with Ahab and League with Idolaters Hezekiah shewing his Treasures to the Embassadors of Babell Josiah his War against Pharaoh-Necho Yea Willfullness found not only in Pharaoh Exod. 5.1 2. in Saul 1 Sam. 20.30 to 33. in Jeroboam 1 Kings 13.33 in Jehu 2 Kings 10.29 31. but sometimes in good kings in David 2 Sam. 24. 1 to 4. in Asa 2 Chron. 16.9 10. Causes hereof First Gods hand Psal 107.40 Secondly Satan 1 Chron. 21.1 Thirdly Great Places breed great Spirits whence Pride springeth that Leaveneth and hardeneth the whole lump Jer. 22.21 Fourthly Old Age is froward and stiff Fifthly Flatterers about Princes lead them into ill Ways for their own Ends and stiffen them in them Hos 7.3 5. Amos 7.10 to 13. 1 Kings 12.10 11. A Warning First To Princes to pray for a wise and learning heart 1 Kings 3.9 Secondly To People to strive with God for their Princes Psal 72.1.2 Vse 2. To refuse Admonition is a great folly even in a Prince even in an Old Prince 1 Kings 12.6 7 13. 2 Chro. 16 9 10. More hope of a fool then of such Prov. 26.12 12.1 It bringeth the Commonwealth into a snare Pro. 29.8 How much more foolish is this willfullness either in Meaner or Yonger People Vse 3. To teach us the Excellency of Wisdome which Youth yea Childhood and Poverty cannot Debase but it will arise to preferment And the Baseness of Folly and Stubbornness which Nobility and Age cannot honor Vse 4. To teach Parents to train up their Children to wisdome and therefore to Learning and Godliness and withall to break them of their willfullness that so they may be fit for preferment in the eyes of God and Men. Vse 5. To reprove the Inconstancy of People and the cause thereof their neglect of the right End of Magistracy 1 Tim. 2.2 Vse 6. To wean great men from Popularity the Peoples favor is unstable Joh. 5.35 Mattth 21.8 9. with 27.22 23 Eccles 5.1 2 3. Vers 1. Keep thy foot when thou goest to the House of God and be more ready to heare then to give the sacrifice of fools for they consider not that they doe evil 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon earth therefore let thy words be few 3. For a dream commeth through the multitude of business and a fools voyce is known by multitude of words IN this Chapter Solomon declareth the vanity found First in the performance of Gods worship v. 1 to 7. Secondly in marvelling and murmuring at oppressions in men of place v. 8. Thirdly in Riches v. 9 to 19. In declaring the vanity found not in Gods worship but in mens manner of performance of it lest he might seem with the prophane Mal. 3.14 to esteem it a vain thing to serve God he rather directeth men how to prevent such vanities then declareth the vanities which they fall into in Gods worship His direction in these three verses is First in generall to take heed or look wel to our waies when we enter into holy publike assemblies v. 1. Secondly in particular To draw nigh to heare Whereof he giveth a reason from the folly of all sacrifices without drawing neer to heare v. 1. Which is amplified by the Reason thereof taken from the evil of such a worship and their ignorance of that evil who
evil disease verse 2. Riches Wealth and Honour are expressed by God himselfe in the same termes 2 Chron. 1.11 Riches differ from wealth riches expressing Revenues of the field or Cattel which are Titheable for it is a word in the Hebrew which differeth in a prick only from Tenths or Tithes Wealth in the Original is such Treasure of Silver Gold Jewels and Housholdstuffe which are not Tytheable God giveth him not power to eat thereof a Metaphor and a Synecdoche in eating put for enjoying the sweetnesse of them one kinde of enjoying put for all For honour cannot properly be eaten but the sweet of them may be enjoyed Doct. 1. It is a vanity and an evil even an evil disease an evil disease common amongst men every where that a man receiveth from God Riches and Honour of all sorts even to the satisfaction of his soul and yet God giveth him not power to enjoy the good of it but leaveth it to a stranger Reason 1. From the unlawful getting of Riches or Honour by Oppression Deceit Ambition or the like Prov. 28.8 13 22. Job 27.13 16 17. Reason 2. From the satisfaction of their hearts in it which Acquiescency in the creature is an Idolatry which the Lord will curse Luke 12 19 20. Reason 3. From want of prayer to God for a comfortable use of the blessings we doe enjoy Jam 4.3 Reason 4. From the abuse of the creatures upon our lusts Jam. 4.3 Job 20.22 God taketh away from a man the power to enjoy the sweet and good of it many wayes As First by Sicknesse of body Job 21.25 Secondly By scruple of conscience as Acts 10.13 14. Thirdly By inordinate affection to some trifle for want of which all is lesse comfortable Hest 5.11 12 13. Fourthly By Covetousnesse Eccles 4 8. Fifthly By some staine of folly in a great person which blasteth all his honour Eccles 10.1 Vse 1. To teach us that all Riches Wealth and Honour and all the enjoyment of that good and sweet thereof are from the Lord 1 Chron. 29.12 Vse 2. To aske of him therefore what we want either of these things or of the good of them Vse 3. To remove these evils out of Gods sight for which he is wont to deny men the good of the gifts we doe enjoy Vse 4. To blesse the Lord who giveth us any good things and power to enjoy the good and sweet of them Eccles 6.3 4 5 6. 3. If a man beget an hundred children and live many yeeres so that the dayes of his yeeres be many and his soul be not filled with good and also that he have no burial I say that an untimely birth is better then he 4. For he commeth in with vanity and departeth in darknesse and his name shall be covered with darknesse 5. Moreover he hath not seen the Sun nor known any thing this hath more rest then the other 6. Yea though he live a thousand yeares twice told yet hath he seen no good Do not all goe to one place IN these verses Solomon declareth the vanity of two other earthly comforts 1. Store of children 2. Long life which may be accompanied and clogged with great vanity in case two other benefits be wanting First the soul to enjoy good Secondly The body to enjoy Burial which misery and vanity he setteth forth by a comparison with an abortive a Pari à minore equal in five respects 1. Of comming into the world with vanity verse 4. 2. Of seeing no good verse 6. 3. Of departing in darknesse and obscurity verse 4. 4. Of Oblivion of both verse 4.5 Of going both to one place verse 6. The vanity of the Abortive lesse in respect First He hath not seen the Sun Secondly He hath not known any thing to grieve him Thirdly He hath more rest then the other verse 5. Doct. 1. An old Father of many children and many years if his soul want goodnesse and his body Burial an Abortive or untimely birth is as good yea better then he As good in respect 1. Of their entrance into the world they both came in with vanity that is to no end not simply and altogether For God hath wise and good ends of sending them both into the world but in regard of themselves and other men 2. Of their seeing no good in life time verse 6. 3. Of their departure out of the world they both depart in darknesse First of obscurity Secondly of misery 4. They both are covered with darknesse of oblivion yea sometime the name of the wicked shall rot when the other is not blemished Prov. 10.7 5. Of the same place whereto they both goe to the earth from whence they came and the wicked man to a worse place Acts 1.25 The Abortive better in respect First He never saw the Sun so he never saw outward good things which might trouble him to lose Secondly He never knew any thing good or evil so that his reckoning is more easie and his present griefes lesse Thirdly He enjoyeth more test from evils both in this and in the other world verse 5. Reason 1. From the overpoysing vanity of those two wants First of burial Secondly of souls want of goodnesse To extinguish the comforts of 1. Store of children 2. Long life Want of burial First leaveth the body as dung to rot and stink upon the face of the earth a thing y◠Dishonourable to the dead 2. Loathsome to the living Psal 83.10 2 Kings 9.38 37. Jer. 21 18 19. Secondly leaveth the body without pledge of resurrection the body buried is Corn sown 1 Cor 15.36 The souls want of goodnesse 1. Is as a dead carcase stinking above ground Psal 14.3 2. Leaveth it to more putrefaction by longer lying above ground yea the more inexcusable in impenitency Rev. 2.21 3. Procureth a greater damnation for living so long with so many children and for want of goodnesse doth neither good to himselfe nor them Vse 1. To take off men from blessing themselves in store of children and long life Rehoboam had store of children Sons 28 Daughters 60. yet his soul empty of goodnesse 2 Chron. 11.21 with 12.14 Ahab had 70 sons 2 Kings 10.1 yet they all dyed a violent death verse 6 7. and their fathers blood dogs did eate 1 Kings 22 38. And though his carcase sound burial yet not so Jezabel 2 Kings 9.34 to 37. Vse 2. To moderate the griefe of such as want children or have Abortives so their soules want not goodnesse nor their bodies burial they are better then these in the Text. Vse 3. To look at Abortion as a vanity and misery to the creature and so at want of burial It is a Stoical Apathy to despise want of burial Facilis jactura Sepulchri Caelo tegitur qui non habet urnam Solomons Porch and Venus Porch are not of equal dimensions And if Abortion be a vanity and misery then avoid such sins as make us like them As First Malignancy against Gods people joyned with
incorrigiblenesse Psal 58.8 Secondly Harsh and unreverent insurrection against well deserving Magistrates Num. 12.1 2 12. Vse 4. To exhort to furnish the soul with goodnesse which will make a blessing of life long or short children many or few burial or no burial Isai 65.20 Psal 79.2 A woman fearing God is better then a woman bearing the best childe Luke 11.27 28. Eccles 6.7 8. 7. All the labour of man is for his mouth and yet the appetite is not filled 8. For what hath the wise more then the fool what hath the poor that knoweth to walke before the living 9. Better is the sight of the eyes then the wandring of the desire this is also vanity and vexation of spirit IN these verses Solomon discovereth to us the vanity of labour which he setteth forth by foure arguments First From the wearysomenesse of it implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is labour cum defatigatione molestia Secondly From the end of it for the mouth Thirdly From the emptinesse or defect of it in that the soul is not satisfied by it verse 7. which is amplified by a distribution of the subject person so labouring whether he be wise or foolish the one hath no more by his labour then the other Yea the poore who is more laborious and industrious then other men yea the discreet and prudent poore who knoweth how to converse and carry himselfe amongst men he hath no more by his labour but to fill his mouth yet not to fill his desire or soul verse 8. Fourthly from the wandring of the desire which springeth from the soules not being filled This is amplified by an argument à majori that it is better to enjoy the sight of the eyes that is to enjoy and to be content with the present estate then to be carried on with such a walking soul or wandring desire In regard of all which evils he counteth Labour it self with these Concomitants to be vanity and vexation of spirit v. 9. Doctr. All the labour that the sons of men take in the estate of corrupt Nature is a grievous or vexatious vanity Gen. 3.17 19. And though by Christ and his grace the bitterness and sting of that vanity is removed the Cure being taken away Gal. 3.13 yet the Cross still remaineth Hence Jacobs description of his life in all the years of it and in all the days of those years Gen. 47.9 10. Paul 2 Cor. 11.27 Reas 1. From the wearisomness of the labour amplifyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated wearisomness Job 7.3 to wit 1 Fainting the Body 2. Afflicting the minde with care and grief Reas 2. From the End of it it is for the mouth The Husbandman labours in the Earth the Mariner in the Sea the Shepherd in the Field the Carpenter in the Wood the Tradesman in his shop the Scholler in his book as they are natural men they all labour for the mouth Prov. 16.26 Object How can this stand seeing much labour is for the back for apparrell or for lodging Matth. 6.25 Ans First the mouth may be put for the whole body as sometimes bread is put for all maintenance as well of back as belly Gen. 3.19 Matth. 6.11 Secondly It is true in proper Speech taking the mouth for the chief and supreme End of Labour to which all the rest must give place in case of necessity A man will sell his lodging and cloathing and all he hath for his mouth Gen. 47.15 to 19. And it is a great vanity that the divine spirit of a man should labour only for sensual things and transitory Reas 3. From the empriness of the Soul or Appetite after all this labour The mouth is a narrow Portal not above two or three Inches square and the Stomach not above a hand bredth square the whole man not above five Foot long and yet when a man hath laboured to fill all these and provided him of store for many years yet his minde is not satisfyed but his inordinate desire after the means of his maintenance like a Dropsy thirst is never filled And thus fareth it with the Learned Scholler the rich Churle the Industrious and prudent poor man These Vanities fall alike to them all how much less is the immortal soul silled Reas 4. From the wandringness of the unsatisfyed desire which like the Bee runneth from flower to flower and sucketh honey and waxe till it be laden and yet still laboureth for more till sometimes it be stockned in its Hive through abundance of honey Better is the sight of the eyes that is better is what you see before you be it less or more then the wandring of the desire as the good Housholder saith to his Guests Much good may it do you what you see before you Vse 1. To Remind us of the greatness of our Fall in Adam whence so much bitterness in labour and sin for a little sweetness of the fruit of a Tree and that upon us and on all our Posterity Vse 2. To beware of such sinfull labours as increase these wearisome vanities If honest labour be so grievous and vain how much more sinfull labours Take heed of labour to undermine and supplant wel-deserving men Pro. 4.16 Psal 7.14 Darius was better employed Dan. 6.14 1 Thess 4.11 Vse 3. To Teach us to labour for that bread which perisheth not but feedeth and satisfyeth the soul to Aeterniy Joh. 6.26 27. Rev. 2.3 Rom. 16.12 Phil. 4.3 1 Cor. 15.10 58. Vse To Teach the poor that discretion in him is observed by God and wisest Princes when he knoweth how to walk before the living Vse 5. To wean us from wandring desires and to learn us satisfaction and contentment in our present estate that is with what we see before us Phil. 4.11 1 Tim. 6.6 Vse 6. To Raise up the Countrey unto thankfullness to God that supplyeth us comfortably with that which men most labour for we need not sell our Cloaths for Bread Eccles 6.10 11 12. 10. That which hath been is named already and it is known that it is man neither may he contend with him that is mightier then he 11. Seeing there be many things that increase vanity what is man the better 12. For who knoweth what is good for man in this life all the days of his vain life which he spendeth as a shadow for who can tell a man what shall be after him under the Sun That which It is Quicquid fuerit as Junius or as Broughton quisquis fuerit or as the words and sense fitly run whatsoever he that is any one is quicquid quis fuerit it was named already or formerly of old and it is known to be Adam c. Solomon summeth up the vanity of man whosoever or whatsoever he be He sheweth what his estate is First by Creation 1 He is Adam a peice of red Earth base and of the Earth argued by his Notation 2 Impotent to his Maker He cannot
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
better 4. The heart of the wise is in the house of mourning but the heart of fools is in the house of mirth 5. It is better to hear the rebuke of the wise then for a man to heare the song of fools 6. For as the crackling of thorns under a pot so is the laughter of the fool this also is vanity IN Verse 2. Solomon had preferred going to the house of mourning above going to the house of mirth whereof he gave two Reasons before The first taken from the condition of the house of mourning it is the end of all men The second from the spirituall improvement which living men will make of it The living will lay it to heart v. 2. Now in this verse he giveth another reason of it 3. From the preheminence of sorrow above laughter Sorrow is better then laughter And this he proveth first from the benefit of a sad countenance by the sadnesse of the countenance the heart is made better v. 3. Secondly from the preheminence of such men whose hearts are in the house of mourning above those whose hearts are in the house of mirth The heart of the wise is in the house of mourning the heart of fools in the house of mirth v. 4. Thirdly from the preheminence of hearing the rebuke of the wise which causeth sorrow above hearing the song of fools v. 5. the vanity whereof is amplified by a comparison v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated sorrow commeth of a root which signifieth properly to provoke as Deut. 32 19. Now because a man may be provoked either to anger or to griefe therfore this word is sometimes translated anger Eccles 7.9 Sometimes griefe or sorrow as Eccles 11.10 Psal 112.10 and here Doctr. Sorrow is better then light mirth v. 3. Laughter expresseth light or frollick mirth For right understanding this point consider these points First sorrow when God calleth for mirth and joy and mirth and laughter when God calleth for sorrow and mourning are both a like odious to God Deut. 28 47 48. Gen. 4.6 Isa 22.12 13 14. Jer. 48.27 Secondly Godly sorrow and mourning and spiritual joy and rejoycing are both alike acceptable to God and profitable to man 2 Cor. 7.10.11 Neh. 8.10 Thirdly Sorrow for sin and upon rebukes for sin is better then frolick joy and mirth in vain company Eccles 7.5 Fourthly sorrow for outward affliction is better then light mirth for sleight occasions These two latter hold forth Solomons meaning and are the sense of the doctrine Heb. 11.25 Job 36.21 Reason 1. From the benefit of a sad countenance as it springeth from an heart seriously affected so it stirreth up serious affection meditations and conferences in the hearts of others A merry countenance is apt to stir up to loose and dissolute vain and frothy meditations affections conferences Reason 2. From the condition of the house of mourning it is a suitable object to the heart of a wise man His heart is there sad objects to the heart are as ballast to the ship making it go steddy whereas the house of mirth is a suitable object to the heart of fools v. 4. Reason 3. From the preheminence or betterment of hearing the rebuke of the wise which causeth sorrow then the songs of fools which causeth light mirth v. 5. Which may appeare 1. From the great benefit of wise reproofs They are as first Pricks to let out corruption Acts 2.37 Secondly Goads to stir up to duty Eccles 12.11 Thirdly Nailes to drive in and fasten good counsel Eccles 12.11 Fourthly Balm to heale sores Psal 141.5 2 From the vanity of fools laughter and light mirth It is as the cracking of Thorns under a pot v. 6. Not like the fire of thorns under a pot which is soon kindled and faire blazed But like the noyse which first is no good melody Secondly spends much fewel as fools mirth much time Thirdly soon decayeth and dampeth and leaveth both meat in the Pot raw and by-standers not thoroughly warmed Psal 118.12 58.9 So doth the mirth of fools Prov. 14.13 Vse 1. Against the chiefe good of Epieures which is pleasure Sadnesse is better then it Vse 2. To teach us contentment yea and thankfulnesse to when God sendeth occasions of sorrow and sadnesse for affliction Job 1.21 Object Psalm 35.27 Answ Prosperity that will best hold and least corrupt is that which is sown in tears Psalm 126.5 6. This sad winter Christmas as they call it is better then all the carnal jollity wont heretofore to be exercised at that time of the yeere Vse 3. For a signe of trial of our hearts where they delight to be such they are If they delight to be in the house of mirth they are vain and foolish if in the house of mourning they are wise Mat. 6.21 Vse 4. To teach us who are fittest instruments to dispense reproofs wise men v. 5 Prov. 15.12 The wise and the reprover are Synonima Prov. 25.12 Great wisdom requisite to discern first of faults whether beams or motes Secondly of the offenders how more or lesse easie to be wrought upon as the body in Physick Prov. 17.10 Vse 5. To exhort to patient and willing hearing of just reproofs A sound chiding is better musick then the song of fools It is an ornament if wel heard Prov. 25.12 as arguing humility wisdom sincetity or soundness Prov. 9.8 9. Sound flesh wil abide rubbing not so galled They are the way of life Prov. 10.17 and wisdom Prov. 15.31 32. Eccles 7. v. 7. 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translated surely I doe not finde that ever the conjunction so signifieth in Scripture but as it is translated in v. 6. for so it is firly to be translated here Surely neither standeth with the Grammar or Logick of the Text no coherence will so be made of the sentence But translate it for and the context runs thus Solomon had said vers 5. It is better to hear the rebuke of the wise then the song of fools This he proveth first from the vanity of the song of fools illustrated by a simile taken from the crackling of thorns under a pot v. 6. Of this was spoken in the former verse Secondly from the madnesse of the oppression of such a reprover To oppresse a wise reprover 1. makes a wise man mad A wise man whether it be 1. The reproved he wil grow outragious by oppressing his reprover as did Asa 2 Chron. 16.10 2 The reprover Oppression may distemper him Jer. 20.7 8 9. v. 14 to 18. Secondly destroys the heart or life of the Gift Gift cannot properly or Grammatically be in the Nominative case before the Verb but by Anomaly For it is of the Foeminine Gender the Verb destroy of the masculine neither is the sense so suitable here Thirdly from the excellency of the end of a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the word of reproof above
with a new stage of acts and actors 1 Cor. 4.9 And if a Poet would not present his spectators but with choyce variety of matters how much lesse God Object Nebuchadnezzars Image may seeme to imply a decay of each age from gold to silver to brasse at last to Iron Dan. 2.31 32 33. Answ First This Image concerned times 400 yeares after Solomons dayes Secondly After all those Monarchies destroyed the latter times will be best Dan. 7.27 with chap. 2 44. Thirdly The Image doth not decipher the manners to wit vertues or vices of the times but the several conditions of the Monarchies That of Babel being more full of Majesty Dan. 4.36 and Peace Jer. 29.7 That of Persia inseriour herein Dan. 9.25 troublelous times That of Macedonia making strong and loud noise like brasse That of Rome crushing all the former like Iron Vse 1. To teach us to observe the depravation of nature in the blindnesse of our minds who are so far from discerning spiritual things 1 Cor. 2.14 that we cannot rightly judge of moral or civil things Rom. 1.21 Jude 10. Gen. 6.5 Vse 2. To reprove the fond admiration of elder times though there be use of antiquity and of the study of antiquity yet not to approve all their sayings and doings as best Vse 3. To stirre us up to a wise consideration of our present times and the amendment thereof For this end First Every one endeavour to amend one and as many more as are under charge Josh 24.13 Secondly Consider and see to the good administration of Churches If Joseph in the house of Jacob be sold into Egypt look for a publick famine Thirdly Let Magistrates and Courts walke in righteousnesse and peace The whole Country fareth the better for it Eccles 7.11 12. 11. Wisdome is good with an inheritance and by it there is profit to them that see the Sun 12. For wisdome is a defence and money is a defence but the excellency of knowledge is that wisdome giveth life to them that have it SOlomon in the former verse having judged it to spring from want of wisdome to conceive the former times to be alwayes better then the latter and to enquire as men ordinarily doe of the reason thereof He giveth in these and the following uses three several observations touching the better and worse estate of one age above another as at any time so for his own time First For his own time wherein wisedome and wealth abounded he telleth us not that it was better then other times but that it was so far forth a good time wisdom saith he is good with an inheritance and profitable for men v. 11. And this he proveth 1. From the benefit which either of them yeild apart wisdome is a defence or rather a protection or refreshing and money is the like v. 12. Secondly From the more excellent benefit of wisdom but the excellency of wisdom is it giveth life to the owners of it v. 12. Secondly He calleth us to consider the work of God in the estate of the times as in his own age so in every age and the insufficiency of any man to make straight that which God hath made crooked verse 13. and therefore to make a good use of the vicissitude of changes from age to age verse 14. Thirdly He declareth that in the best times at least in his own time he hath seen much evil which he specifyeth verse 15. to the end of the Chapter and some good verse 19.28 Doct. 1. Wisdome and wealth are then most profitable or doe then most good when they are enjoyed together or when they are met together It is then best for any person in whom they are so met and best for any age when the same age enjoyeth both Thus much God implyeth in his blessing of Solomon 1 Kings 3.10 to 13. For he preferreth Solomon above all former and present Kings in respect of the concurrences of both these Reason 1. From the defect that is found in either wisdome or wealth alone Of wisdom alone First It is not heard nor regarded Eccles 9.16 Secondly It seldome getteth up to such places of authority where it may put forth it selfe Prov. 19.7 He wants friends to speake and make way for him Of wealth alone First it lyeth unprofitably by us neither doing our selves or others that good it might Prov. 17.16 Luke 8.14 Secondly It maketh men worse Eccles 5.13 Proud 1 Tim. 6.17 Covetous Hab. 2.5 and Churlish 1 Sam. 25.10 11. Thirdly It exposeth us to contempt 1 Sam. 25.25 Reason 2. From some benefit in either of them alone Wisdome is a defence the word is a shadow in the Text. Which is First For defence Psal 17.8 Secondly For refreshing Isay 25.4 5. Wealth is a defence and refreshing 1. Against hunger thirst cold nakednesse and injuries of Suits 2. Procuring us many friends Prov. 14 20. and many other outward comforts Eccles 10 19. Wisdome is a defence and refreshing First As conveighing us under the wings of Christ Matth. 7.24 25. and so 1. Giving life to us and direction to our way 2. Defending us from sin hell wrath Job 28.28 and afflictions and evils Prov. 22.35 Secondly Connselling others for their good Eccles 10.10 Reas 3. From the compleat profit of both wisdome and wealth together For 1. Wisdome employeth wealth to the best advantage both for another world Luke 16.8 9. and for this world First For our selves and others in the education of children Secondly In peace and warre Prov. 24.5 6. 2. Wealth employeth wisdome to the best advantage it is a Crown to the wise Prov. 14.24 A Crown for Honour and Authority Hos 13.1 Iob having lost his wealth lost his honour and authority Iob 29. throughout compared with Chap. 30 1 9 to 13. Vse 1. To refute the Popish opinion of the perfection of the estate of voluntary poverty Vse 2. To shew us the feeble and comfortlesse estate of such as want both wisdome and wealth Vse 3. To teach wise men to seek for wealth and wealthy men for wisdome And all that want both to seek both If either alone be so helpful how much more both together If either al one be defective not so both together Vse 4. To teach such as would marry to seek both these together if they may be had But let the wealthy men rather seek a wise wife as David did Abigal then a wealthy Vse 5. To teach us what use to make of them both together for a defence refreshing Vse 6. To preferre wisdome above wealth wisdome is the more excellent as giving life Text. If we trust in the shaddow of wealth we shall finde it like Jonahs gourd failing us when we have most need Prov. 11.4 Therefore crack not the conscience for wealth Prov. 10.2 Eccles 7.13 14. 13. Consider the works of God for who can make strait what he hath made crooked 14. In the day of prosperity be joyfull but in the day of adversity consider God also hath set
took least we seek as he did many inventions Eccles 8.1 2 3 4 5. Who is the wise man and who knoweth the interpretation of a thing a mans wisdome maketh his face to shine and the boldnesse of his face shall be changed 2. I counsel thee to keep the Kings commandement and that in regard of the oath of God 3. Be not hasty to goe out of his sight stand not in an evil thing for he doth whatsoever pleaseth him 4. Where the word of a King is there is power and who may say unto him What doest thou 5. Whoso keepeth the commandement shall feel no evil thing and a wise mans heart discerneth both time and judgement THe former Chapter Solomon ended with a complaint of the inventions which men though made righteous are wont to seek out both to lead themselves into sin and to excuse themselves from holy duty either of pure worship to God or faithful love to a brother fallen into sin who being fallen might after be healed by wise and faithful admonition but that all sorts of men are wont to seek out many inventions to excuse themselves from that unwelcome office as they count it It was said above that mean men put it off to Nobles Nobles to the Priests the Priests to the Prophets the Prophets and indeed generally all the sorts of Solomons loyal subjects put it off by the inventions which here in these words Solomon both propoundeth and refuteth Invention 1. From Solomons eminency of wisdom together with the unsearchable depth of his counsels and proceedings which were so deep as they were not able to search out the bottom the meaning or interpretation of them Who is as the man that is as Solomon the wise man 1 Kings 4.31 And who knoweth the interpretation the reason or meaning of his matters Our ignorance and weaknesse might his Subjects say wil dash us out of countenance when we speak to him Refutation 1. From the power of wisdom even in a mean man as Adam is here meant as also in Psalm 49.2 wisdom maketh his face to shine Secondly from the change of the strength or boldnesse of his face which may be referred either to the former antecedent and then it is meant The the wise mans face that is Solomons face the boldnesse or strength of it as the word signifieth shall be changed upon a wise and just admonition or presentment of his sin before him as Dan. 5.6 Or else it may be referred to the strength and boldnesse of a mean mans face which shall be doubled as the word also signifieth in speaking upon just ground in humble and discreet manner even to the King himselfe as 2 Sam. 12.7 Invention 2. Taken from the loyalty and submission of Subjects to such great Princes I am to observe for so it is in the originall the mouth of the King and that in regard of the oath of God v. 2. to wit the oath of Allegiance As who should say It is not for me to enquire and dispute of matters of State Princes commands but to observe and doe what I am commanded If Solomon command Masons and Carpenters to build Temples to his wives Idols and the Nobles to oversee the work and all his Subjects to contribute to it it is not for me to gainsay but to obey My oath of Allegiance binds me far Refutation Be not hasty to goe out of his sight that is out of the Kings sight to execute every commandment which he putteth upon thee Joab went slowly out from the presence of King David in such a case 2 Sam. 24.3 4 Stand not in an evill thing as they doe that perform the works of sinners Psalm 1.1 For the King doth many times not according to what is right and wel pleasing in the sight of God but whatsoever pleaseth himself v. 3. Invention 3. From the Power and uncontroulable Authority of the kings Commands and the danger of such as shall resist or speak against them especially to his face Where the word of a king is there is power and who may say unto him What doest thou v. 4. Refutation First from the safety of Attending Gods Commandment rather then Mans Whoso keepeth the Commandment shall feel no evill thing v. 5. Secondly from the Discretion of a wise mans heart to observe both Time and Judgment that is a judicious and right manner in dealing with the king or any other great one v. 5. That these words are thus to be taken by way of Objection and Answer or Invention and Refutation appeareth first partly by the Coherence with the former Chapter secondly partly from the unleasonableness of the Preacher otherwise if he should here extoll his own Transcendent wisdom and soveraign power when he is declaring and confessing his deepest penitential sorrows from v. 26 to the end of the foregoing Chapter Doctr. It is not the Eminency of the kings person and wisdome nor the Depth of the kings counsels and proceedings nor the loyalty and sworn Allegiance of the Subjects nor the soveraign Authority and power of the Commands of Princes nor any such like other Invention that can excuse Subjects from Admonishing Princes according to our Callings of their grievous Falls into notorious Scandals For Solomon here removeth and refuteth all these excuses as vain Inventions 2 Sam. 12.1 to 12. 1 Chron. 21.3 4. 1 Chr. 6.10 1 Kings 18.17 18. 20.42 21.20 to 24. 2 Kings 1.16 2 Chron. 16.7 8 9. 19.2 2 Kings 5.13 Object Job 34.18 Answ There is no Colour for an Objection if the words were not much corrupted in the Translation The Original readeth it thus That saith to a king Thou art wicked and to Princes Ye are ungodly Where Elihu useth it as an Argument to justify Gods Righteousness because he accepteth no mans person no not Princes Reasons First from the vanity of all such Pretences as might seem to excuse us from this Duty as 1 The transcendent wisdom and depth of some Princes above their poor Subjects Answ First The wisest are not always wise Job 32.9 great men to wit great in wisdom and power Solomon sometime saw his own madness Eccl. 7.25 Secondly Wisdom in a mean person will make his face shine that is make it 1 Amiable Num. 6.25.26 2 Honorable and glorious Acts 6.15 3 Reverend and awfull as Exod. 34.30 Thirdly From the falling of a bold and stern spirit before a wise Reproof for so I rather take it because the word is ever taken in ill part as 1 for Sternness Deut. 28.50 Isai 33.19 Dan. 8.23 2 Impudency and rude Boldness Prov. 7.13 3 Hardness and obstinacy Prov. 21.29 Thus fell the countenance of David before Nathan of Saul before Jonathan 1 Sam. 19.4 5 6. of Ahab before Elijah 1 Kings 21.27 of Felix before Paul Acts 24.25 or if the strength of the kings countenance change not thine shall be doubled 22.18 19. 1 Kings Dan. 3.13 16. 2. The Loyalty of an obedient Subject and that ratified by
13. Before God The Hebrew is before the face of God that is before first his presence in his Ordinances Psalm 105.14 Secondly his presence in his Providence Prov. 5.21 Psalm 119.168 34.16 Feare of God First in holy reverence of his great and glorious Majesty and goodnesse Jer. 130.4 Hos 3.5 Secondly in humble sense of our great weaknesse and unworthiness Phil. 2.12 13. Thirdly In awfull shunning to displease him Prov. 16.6 Vse 1. To restrain us from quarrelling at Gods providence because it may sometimes seem to goe worse with Gods people then with the wicked Jer. 12.1 Say it confidently and it shall goe well with the godly Psalm 73.1 Not so to the wicked Vse 2. To take heed of abusing Gods patience unto hardnesse of heart in sin Vse 3. To support the spirit of such as feare God in the midst of the prosperity of the wicked and in the midst of your own afflictions Vse 4. To teach us the feare of God Feare before his face his Ordinances and his Providences It is a certain presage of good successe 2 Chron. 20.3 12 15. 11 12. It is an overcomming or deniall of our selves which else being wanting would enfeeble us 1 Sam. 2.9 Judg. 7.2 Eccles 8.14.15 14. There is a vanity which is done upon the Earth that there be just men unto whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity 15. Then I commended mirth because a man hath no better thing under the Sun then to eate and to drinke and to be merry for that shall abide with him of his labour the dayes of his life which God giveth him under the Sun IN these Verses to the end of the twelfth verse of the ninth Chapter Solomon declareth and setteth forth another vanity which he observed in the world the promiscuous successes and events that befal good men and bad chiefly by the mis-government of Princes In this Fourth verse he propoundeth one kinde of it That there be just men to whom it happeneth according to the work of the wicked and on the contrary there be wicked men to whom it happeneth according to the work of the righteous This promiscuous event he amplifieth First By the adjunct vanity of it there is a vanity done upon the Earth I said this is also vanity vanity ushereth it in and waiteth upon it after verse 14. both are vanity both that the just finde according to the work of the wicked and that the wicked finde according to the work of the just Secondly By the effect it wrought in Solomon which is the use he made of it to commend mirth And that he proveth First By the equality of the goodnesse hereof the free and cheerful use of the good things of this life being equal to any other course which a man can take in such a case Secondly By the Permanency of this good with him as a sauce to sweeten all his labour in the dayes of his life which God giveth him verse 15. The coherence of these words with the former is that Solomon saw some wicked Rulers honourably buried the punishment of some offenders prolonged and thereby to outward view it might appeare that the estate of wicked men was better then the estate of the godly save only that saith knoweth the contrary verse 10. to 13. He thereby taketh occasion to observe and set forth this vanity more distinctly and fully the promiscuous estate and successe of good and bad men in these and in the following verses The promiscuous events are of three sorts First That the good men fare as the evil should fare and that evil fare as good should doe Text. Secondly That sometimes both fare alike If good men fare well so doe the wicked if the wicked fare evil so doe the good Chap. 9.1 2 c. to 10. Thirdly That men of best ability and dexterity are disappointed of their hopes and meanes verse 11 12. Doctr. 1. It is a vanity to be observed upon the earth that sometimes it befalleth just men according to the worke of the wicked and it sometimes befalleth the wicked according to the work of the righteous Luke 16.25 Psal 73.12 13 14. Reason 1. Through the wickednesse or weaknesse of rulers in Commonwealth and Church Psal 12.8 Isai 59.15 Malach. 3.15 2 Sam. 16.3 4. Ezek. 13.22 Reason 2. Through the wise Providence of God Dispensing good things to the wicked To lead them to repentance Rom. 2.4 Or else to harden them in impenitency Rom. 2.5 Dispensing evil things to the righteous First For chastisement and mortification of sin 1 Cor. 11.32 Secondly For Tryal Dan. 11.35 Isai 27.9 Thirdly For our good at the latter end Deut. 8.16 Heb. 5.8 Job 23.10 All these three ends are co-incident Reasons of vanity there is a fourfold vanity in it 1. Of uncomelinesse Prov. 11.22 26 1 8. Reason 2. Of unprofitablenesse The wicked make an ill use of it Psal 55.19 So doe the godly Psal 73.13 14. Reason 3. Vanity of uncertainty Acts 20.22 not knowing what shall befal me Reason 4. Of Confusion following the fall and the condition of all earthly things after the fall Rom. 8.20 Not that there is any vanity in Gods administrations of it selfe All his acts are wisdome and righteousnesse but First In men it is a sinful vanity to wit of unprofitablenesse in the sufferers and of folly in the doers of it viz. In such as exalt the wicked and discourage the good Secondly In other creatures I meane in the disposal of them in this manner It is a penal vanity Vse for the wicked Not to account themselves righteous though it happen to them according to the work of the righteous Either thence learne to repent Rom. 2.4 Or look for wrath upon wrath verse 5. This Vse is gathered from the verse before the Text Eccles 8.13 Vse for godly men To commend mirth to a godly heart as here Solomon doth Then I commended mirth or joy verse 15. That is First A free use of the creatures Meat Drink and the like verse 15. Chap. 9.7 8 9. Secondly Contentment in a mans estate Thirdly Delight therein Reason 1. If it fare well with us It is better with us then many other just men Reason 2. It abideth with us or cleaveth to us of our labour it is the result of our labour through mercy Reason 3. Joy is as Oyle to the wheeles it strengtheneth us to all the duties of our calling or maketh them easie Neh. 8.10 Reason 4. If it goe ill with us yet we have conveniency yea much more then we deserve Gen. 32.10 Lament 3.20 and mourning for crosses doth more hurt then good 2 Cor. 7.10 Object But ought not a man to be humbled under crosses Answ 1. Yes but when we have been humbled then bear all cheerfully and thankfully 1 Sam. 1 7 18. 2 Sam. 12.20 to
24. 2 Cor. 12.7 8 9. Abandon therefore sullennesse and discontentment under crosses 2. To follow diligent labour in our calling It is that whereto joy and mirth is joyned the same word with that Gen. 29.34 Eccles 5.12 3. To Reckon our lives by dayes as the wise man here doth Psal 90.12 Gen. 47.9 It will help us First Not to promise our selves multitudes of yeares Psal 39.5 Secondly To prepare to give account for each day Psal 90.12 Thirdly To Improve and make use of present opportunity Heb. 3.15 Fourthly To forecast provision for the day Matth. 6.11 4. To look at every day as a new gift of God Text verse 15. Eccles 8.16.17 16. When I applyed mine heart to know wisdome and to see the businesse that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes 17. Then I beheld all the worke of God that a man cannot finde out the worke that is done under the Sun because though a man labour to seek it out yea further though a wise man thinke to know it yet shall not be able to finde it IN the two former verses Solomon observed it as a great vanity the promiscuous event and estate that befel good men and bad especially through the mis-government of Princes In these two verses he observeth the like promiscuous event and estate of both good and bad from the work and providence of God Which various dispensation of all events alike to all sorts of men good and bad Solomon here setteth forth by the Adjunct thereof his own serious meditation and study and enquiry after the reason of it after the wisdome and counsel of Gods proceeding in it which study and meditation of his he enlargeth and amplifieth in these verses and in the former part of the next Chapter In these verses by two Adjuncts First By the restlesnesse and assiduity of it so as he found no rest nor sleep night nor day to seek out this matter verse 16. Secondly By the fruitlesnesse of it he could not finde what he sought Which he setteth forth by a double amplification à diversis 1. Of labour in searching though a man labour in seeking it out 2. Of wisdome yea if a wise man thinke and purpose and professe to seek it and to finde it out and to know it yet he shall not be able to attaine it verse 17. Doct. 1. A man that shall apply his heart to search and discerne the wisdome of God in his work and dealing with the righteous and with the wicked though himselfe be wise and his labour great to finde it out yet his labour shall be fruitlesse and himselfe restlesse He speaketh here of the wisdome of God in his work and dealing with the righteous and with the wicked both alike as appeareth by the verse before verse 15. and the verses following Chap. 9. verse 1.2 3. His labour shall be fruitlesse for he shall not finde out what he sought for verse 17. and himselfe restlesse as Solomon himselfe confesseth and he seemeth to speake it of himselfe there is that neither day nor night seeth sleep with his eyes Psal 73.16 Jer. 12.1 2. Habac. 1.13 14 15. Job 9.10 11 12. Reasons why fruitlesse 1. From Gods concealment many times of the causes and reasons of the afflictions of his people especially in the beginning of their troubles till towards the end Job was long before he saw the reason of Gods strange hand upon himselfe Job 10.2 to 7. And it is a great part of their affliction that they cannot discerne the reason of Gods dealing with them God concealeth his minde till we have learned to preferre his wisdome and will above our own when Job stooped to this Job 40.2 to 5. with Chap. 42.5 6 then he not onely saw a gracious Issue but the cause of all his troubles from Gods conference with Satan Reason 2. From the power of God to have brought to passe any ends of his own and ours in dealing bountifully with the godly and justly with the wicked if it had pleased him Though sanctified affliction be wholsome to the godly yet God was able to have humbled and healed them without such outward crosses and afflictions The spirit of grace could doe it effectually by the word That God chooseth rather to doe it by afflictions what man can finde the reason Or if some reason might be rendred in regard of our fellowship with the first Adam in sin and vanity and with the second Adam in afflictions yet why might not God have chosen rather to afflict the godly in the inner man then in the outward man and why might not the wicked have undergone greater afflictions in this world Reason 3. From the free choyce which God maketh of some men both of the good and of the bad to deal well with some of both sorts and to deal sharply with others of both sorts Job 21.23 24 25. Reasons why restlesse 1. From the disproportion between the faculty and the object The wisdome of God in these wayes of his providence is beyond our reach And therefore as when the members of the body are reached and stretched beyond their compasse it chaseth away all sleep and rest so when the minde is set upon the rack by such transcendent meditations it rendeth the soul with vexation and restlesse disquietnesse Reason 2. From the force of earnest intention of the minde in difficult and abstruse studies to waste and scatter those cool and moist vapours which rise from the stomack to cool the braine and would stop the passage of the animal spirits to the senses and so procure sleep For the animal spirits of the braine being heated with agitation and study doe also heat those vapours and so attenuate and disperse and spend them that they cannot stop the passage of the spirits to the senses and so sleep is chased away This is a natural cause which is the more aggravated by the hand of God taking away natural rest from such as cannot rest satisfied in his will unlesse they may be of his counsel Job 33.13 Vse 1. To teach us to content our selves in seeking out by our own wisdom the counsell of God in his dealing with our selves or others but by faith and patience to wait for a good issue Faith first seeth Gods hand in all and sanctifieth the name of his soveraignty He is the Potter we the clay Wisdom Job 9.4 Righteousness Jer. 12.1 Grace to his people and faithfulnesse Psalm 119.75 Secondly stirreth up to prayer for a profitable use of all Psalm 143.10 Thirdly humbles us under the mighty hand of God 1 Pet. 5.6 Fourthly directeth us to the word for further counsell Psalm 73.17 Vse 2. To confine our evening meditations to matters within our compasse Evening meditations should rather be Devotionall then Scholasticall To beat our braines will leave it without fruit or rest Vse 3. To acknowledge it as Solomon here doth penitentially as a vanity in our selves
as Gen. 16.6 Unlawful things or things lawfull but out of our Calling are not to be done though they be in our hand Micah 2.1 Secondly that which falleth within the compasse of our power and ability as the phrase is used Gen. 31.29 Otherwise though it be in our calling yet having power we may omit it 2 Sam. 3.39 Thirdly that which God giveth us opportunity and occasion to doe as the phrase is used 1 Sam. 10.7 Gal. 6.10 Eccles 11 2 6. Reason 1. From the vacancy and cessation of all business in the grave whether thou goest as in the Text. No work no performance or accomplishment of any business No device The Hebrew word signifieth two things First a device or cunning engine 2 Chron. 26.15 Secondly an account as Eccles 7.27 Both here meant In the grave there is no ability or opportunity either to devise or invent any good Or to make up or cast up any accounts Nor knowledge to understand truth or falshood good or evil Nor wisdom to consider of any good ends or of any good means leading thereto Reason 2. From the love which we owe to God and the measure of it which is with all our might Deut. 6.5 Reason 3. From our stewardship and Gods Lordship of that which God putteth into our hands The work is the Lords as our soveraign master 1 Cor. 16.10 Church work Jer. 48.10 Warlike execution 1 Sam. 14.45 wrought with God Col. 3.23 24. Servants work we are but Factors for him There is an heavy curse upon negligence in his work Jer. 48.10 Vse 1. To reprove first inordinate walking without a calling when the hand findeth nothing to doe Matth. 20.6 Secondly negligence in a calling where the hand putteth not forth his might Prov. 10.4 Vse 2. To exhort all men to a conscionable faithfulnesse and diligence in all the worke your hand findeth to doe The three reasons in the Text are as so many motives Besides First Satan bestirreth himselfe busily and setteth all his instruments aworke to choake the worke of reformation with store of tares Secondly The more improvement of our talents here the greater will our reward be in heaven Luke 19.16 17 18 19. yea it will ashame us to receive such a plenteous recompence of reward for so small service There will be rest enough in the grave Isai 57.2 And recompence enough in heaven 1 Cor. 15.58 Thirdly The hands of our fellow-labourers faint in England what through multitude of variety of worke and what through mists and fogs of temptations about them Neh. 4.10 Vse 3. To teach men to finish and perfect their accounts with God and man here for there is no perfecting accounts in the grave Luke 16.2 Vse 4. To look at the whole course of our lives as a journey to the grave whether we goe to worke or to meat or to Sea or to Church or to Law or to Field to the grave we are going Which is a matter First Of Admonition to carnal persons to hasten spiritual preparation Secondly Of consolation to the godly and warning also against security Rom. 13.11 Eccles 9.11 11. I returned and saw under the Sun that the race is not to the swift nor battell to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all IN the former Chapter Solomon had observed this vanity that it often befalleth the righteous according to the worke of the wicked and to the wicked according to the worke of the righteous verse 14. This vanity Solomon hath amplified in the latter end of the former Chapter and in the former part of this Chapter by sundry arguments Amongst other arguments he amplified it with this observation that all events fall alike to all to the good and to the evil cleane and uncleane holy and prophane And least it should be said that godlinesse or holinesse and uncleannesse make no great difference in mens actions but as Rabshakeh said wisdome and strength are for the warre Isai 36.5 so events fall out as wisdome and strength swiftnesse or speed skill or knowledge doe direct them Solomon here denyeth that and telleth us it is not in the power of the likelyest meanes to attaine their ends or to effect their worke And this he sheweth us in five instances 1. The Race is not to the swift 2. The Battel is not to the strong 3. Bread is not to the wise 4. Riches are not to men of understanding 5. Favour either of Princes or people is not to men of knowledge And besides he proveth it First By a reason or cause thereof in God taken from the over-ruling power of the higher cause or Agent Gods disposing of time and chance for saith he Time or Chance or Occurrence commeth to all these The word translated Chance here is translated Occurrent or occurrence 1 Kings 5.8 4. Secondly By a reason or cause in man his ignorance of his time which is amplified by the calamity or misery following it verse 12. Doctr. 1. Men of the best abilities and sufficiencies for any worke doe often meet with the like events and disappointments as they doe that want them Swiftest men and horses are ablest and most sufficient and most fit for the Race yet the Race is not to the swift why then it is to them that want swiftnesse it is to the slow The strong are best able to win the Battel yet the Battel is not to them why then it is to the weake men of wisdome are most like to cast about for meanes of subsistance for bread Prov. 21.20 yet bread is not to the wise and then it is to simple people Men of understanding are most likely to attaine riches yet riches is not to them but to shallower heads Men of knowledge are most likely to win favour from high and low yet favour is not to men of knowledge but to ignorant men Psal 33.16 17. Amos 2.14 15 16. 1 Sam. 17.50 2 Cor. 11.27 Reason 1. Because chance or occurrence commeth to all these that is some occurrence which Gods providence casteth in by the way that disappointeth all the most likely meanes and abilities As the stone that was cast out of Davids sling chanced by Gods providence to fall and to sinke into Goliahs forehead 1 Sam. 17.49 Reasons why God doth cast in such Occurrences 1. From his own Soveraign prerogative in disposing of all events and effecting all workes Ephes 4.11 To make a thing be is the act and name of Jehovah which he will not communicate to the creature Isai 42.8 Lament 3.37 Hence in a mans own strength no man prevaileth 1 Sam. 2.9 Reason 2. From the creatures abuse of his talents First Either by confidence in them without God Isai 10.12 to 29. Ajax thought it was for cowards and weaklings to call upon God for succour not for him whence he was foiled Secondly Or by arming them and using them against God
when he that is a fool walketh by the way his wisdom faileth him and he saith to every one that he is a fool THese words prevent an Objection which might arise from the former Object If the wisdom of the poor and of the rich are subject to such vanities as have been shewed in the end of the former Chapter and in the beginning of this then where is the excellency of wisdom above folly Answ In two things first in placing of the heart the heart of the wise is at his right hand of the fool at his left v. 2. Secondly In the failing of a fooles heart in his ordinary course and way and thereby bewraying himselfe openly to be a fool verse 3. Doctr. 1. There is a great difference between a wise man and a fool in the placing and carrying of their hearts It is not to be thought there is any observable difference in the heart of a wise man and of a fool for then some Anatomists would have observed it But the heart is put Metonymically for the minde judgement and will of a man And the Right and Left hand are put Metaphorically The meaning is First A wise man doth not ayme at sinister ends in his work Matth. 6.3 He aymeth sincerely at the glory of God and the good of himselfe and others A foolish Pharisee Christ calleth them so Matth. 23.17 19. he doth all to be seen of men Matsh 6.2 5 16. 2 Kings 10.16 or for some selfish end or other Secondly A wise man carryeth his thoughts and workes with strength and dexterity As the Right hand is counted the stronger then the Left so what is wrought with strength is attributed to the Right hand Psal 118.15 16 98 1. Thirdly A wise man may be said to have his heart at his Right hand in that he taketh all things in the fairest and best sense from God or man Psal 119.75 Matth. 1.19 On the contrary a fool makes a sinister construction of that which is well meant from God or man 2 Sam. 10.2 3 Eccles 8.11 Psal 50.21 Rom. 2.4 5 Fourthly The Right hand is a place of preheminence and blessing Gen. 48.14 17 18 19. In which respect a wise man taketh wayes of preferment to highest honour before the most high Prov. 15.24 10 20 21 12 26. Matth. 25.33 And for carrying on their hearts in their course of life there is great difference between the wise and the fool The fool in his ordinary and daily course of life which in verse 3. is called his way his heart faileth him and faileth him so farre that he expresseth and discovereth his folly openly to all that observe him Not that Solomon here speaketh of a natural fool that as he walketh in the Streets discovereth to all that he is a fool by his looks and gesture Solomon seldome or never speaketh of them in all his writings but he speaketh of a carnal wicked man destitute both of spiritual wisdome and wisdome fit for his calling And the words may according to the Text be translated yea also as he that is a fool walketh in his way his heart faileth him and he saith to all men he is a fool Psal 36.1 2 Tim. 3.9 1 Tim. 5.24 25 Reason 1. From the deep deceitfulnesse and weaknesse of the heart unlesse the Lord dwell in it strengthen it keep it and guide it Jer. 17.9 God is the strength of the godly wise mans heart Psal 73.26 But in an hypocrite much more in an open wicked man his heart is empty at his best and being empty Satan will soon repossesse him and hurry him to open offences and miscarriages Matth. 12.44 45. Reason 2. From the failing of the heart the way will be openly vaine and foolish and wicked Text. Vse 1. To teach us not to neglect wisdome though a poor mans wisdome be despised and he forgotten and an honourable mans wisdome is corrupted with some dead and stinking flye some time or other For though this be true yet there is great preheminence in a wise man above a fool as both these verses shew Vse 2. For tryal of a wise man and a foolish according to the different placing of a mans heart on his right hand or left This to be amplified according to the estate of the present Auditory Vse 3. To teach us not to trust in our own hearts we are then fools Prov. 28.26 Our hearts are empty naturally and empty hearts will fail us and proclaime our folly It is good to have our hearts filled with Christ with his spirit and with his grace Eph. 3.17 Heb 13.9 Eccles 10.4 4. If the spirit of the ruler rise up against thee leave not thy place for yeelding pacifieth great offences SOlomon having observed that one dead flye and one little straine of folly staineth the reputation and honour of wise men of high place he proceedeth in the rest of this Chapter to declare what those dead flyes or vanities be in particular throughout this Chapter But to prevent disloyal thoughts which thereupon might arise in the heart or carriage of Subjects towards their Governours he hedgeth in his discourse with a two-fold direction and instruction Of loyalty 1. One in the beginning of his discourse v 4. 2 The other in the end of it verse 20. Parts of the verse 1 A direction to a right and loyal carriage of a mans selfe in case the spirit of the Ruler rise up against a man If so yet leave not thy place 2. A reason of it from the benefit of a better course for yeilding pacifieth great offences Doct. 1. The rising of the spirit of a Prince against a Subject doth not give leave to a Subject to leave his place but calleth him rather to lay downe his spirit The spirit of a Prince is not a sudden passion but an habitual Bent of displeasure For spirit is an habitual Bent Prov. 18.14 Num. â— 14 His place is not meant of place of habitation chiefly for in times of deep and bitter displeasure â—t is lawful to leave the countrey 1 Kings 19.1 2 3 c. John 4.1 3. Nor the place of a mans office if the office be civil and such as a man may lay down and leave without sin against God but detriment to himselfe For if the leaving of a mans civil office may prevent the danger of his life it were better laid down with safety then kept with displeasure and perril But by place is meant the relation of a Subject his Loyalty 1 Sam. 24.4 Chap. 26 11. Place is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38.12 Reason 1. From the ground and foundation of Authority and subjection between Prince and People Which is First An Ordinance of God Rom. 13.1 2. Secondly The Covenant of the people confirmed by the Oath of God between them Eccles 8.2 2 Sam. 5.3 2 Kings 11.17 Until therefore the body of the people did finde such great cause of complaint of their Ruler as
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