without quotations Vse 5. To exhort to the diligent reading and hearing of Scripture even Solomons books they are studiously written they are words of power delight uprightnesse truth Eccles 12.11 11. The words of the wise are as goads and as nailes fastned by the masters of assemblies which are given from one shepheard COherence see in verse 9. Doctr. 1. The Penmen of Scriptures and Teachers 〈◊〉 Gods people were for their spirit or gifts wise men for their place in the Church masters of the Assemblies and for their calling given by one shepheard Prov. 11.30 Reason 1. From their immediate carriage by the holy Ghost 2 Pet. 1.21 Reason 2. From their discerning between the percious and vile Jer. 15.19 applying a fit word to either sort Isai 50.4 Reason 3. From writing and teaching unchangeable rules for all persons in all ages to which nothing can be added nor ought taken away Deut. 12.32 Reason 4. From fitnesse to withstand all oppositions Luke 21.15 Acts 6.9 10. Masters of Assemblies as being first some of them Magistrates though Prophets also as Moses Joshuah Samuel Daved Mordecai Nehemiah Secondly Some Priests as Jeremy Ezekiel c. Thirdly all of them Prophets immediately inspired by the Holy Ghost and so watchmen set over the flock Jer. 1.9 10. Ezek. 3.17 Object But their place in the Church is ministeriall not masterly 2 Cor. 1.24 4 5. 1 Pet. 5.3 Answ True because they command nothing in their own name but Christs 1 Cor. 4.1 but for the Churches good 2 Cor. 13.10 2 But yet in the name of Christ they call the Assemblies together Acts 6.2 and they rule them being gathered with commandments tebukes and with all authority Tit. 2.15 One shepheard is Christ John 10.11 16. 1 Pet. 2.25 5.5 Reason 1. As laying downe his life to purchase us Joh. 10.11 Reason 2. As providing food for us leading us into green pastures by still waters Psal 23.1 2. Reason 3. As healing our diseases and seeking us out in our wandrings Psal 23.3 Ezek. 34.16 Luke 15.4 he giveth the masters of the Assemblies Jer. 3.15 Ephes 4.8 11. Reason 1. As instituting their callings Ephes 4.8 11. Reason 2. As furnishing them with gifts Reason 3. As opening a doore for their entrance Joh. 10.9 Acts 20.28 Vse see after the next Doctrine Doct. 2. The words of Scripture are as goades and nailes fastened or implanted by the masters of the assemblies given by one Pastor As Goads to stirre up the people to duty 2 Pet. 1.13 3 1. and to subdue an enemy like Shamgars Goad Judg. 3.31 2 Cor. 10.4 5 As Nailes sticking fast in the foule Psal 119.93 and fastening us to God John 15.7 To our brethren and to our duties Neh. 10 29. Fastened or planted as Gen. 2.8 as if they were not dead as doore nailes nor dry pegs or stakes or nailes but living plants James 1.21 where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to allude to Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Ministers are Planters not onely in the first gathering of Churches 1 Cor. 3.67 but also in carrying on the rest of the worke as in building Implanted implyeth First The heart is pierced and cut by the word as in graffing or planting Acts 2.37 Secondly The word taking root in the heart wanting in the stony ground Matth. 13.21 not shaken out by wine musick merry company building businesse c. Thirdly Living in us Heb. 4.12 Fourthly Growing in us Acts 19.20 Fifthly Fruitful in us Luke 8.15 Col. 1 5 6. By the Masters of the Assemblies Implyeth they have a Ministerial worke in implanting and driving these nailes to the head 1 Cor. 3.6 2 Pet. 1.13 These words and the exciting and fastening power of them are given by one Pastor to wit by Christ as was opened in the former Doctrine Psal 68.11 Reason 1. The word is revealed by his spirit 2 Tim 3.16 2 Pet. 1.21 Reason 2. His spirit sharpneth and pointeth it as a Goad Psal 45.5 Reason 3. His spirit implanteth and fasteneth them Both the Doctrines may be thus comprised in one Doctr. The words of Scripture are the words of the wise quickning like Goads and fastened like Nailes implanted by many Masters of the Assemblies yet given by one Pastor Vse 1. See here what manner of persons the penmen of Scriptures and the Preachers of them be to wit 1. For their gifts wise 2. For their office Masters of Assemblies 3. For their calling given by one Pastor as in the former Doctrine Vse 2. To teach the Masters of Assemblies how the word should be handled wisely according to the sense of Scripture and to the estate of the people As Goades 1. Sharply piercingly Titus 1.13 quickning a dull spirit Psal 119.93 2. Subduing and wounding an enemy whether lust or gainsayer as Shamgars Goad Judg. 3.31 2 Cor. 10.4 5. Titus 1.9 As Nailes 1. Driving at first the sharp but smal end into the heart things that may most easily sinke and take place and enter Heb. 5.11 12 13. 2. Following the word with stronger matter which may hold the heart strongly and closely to God to Brethren and to Duty Implanted this done by dispensing the word 1. In faithful simplicity Jer. 23.28 29. Humane wit and authorities added to it doe but adulterate it like as Paint doth marble or as honey and wine in childrens milke as painted glasse windowes darken the light as a bumbasted sword hindreth cutting 2. In manifestation of the spirit breathing and speaking in the Scripture and breathing and speaking in the hearts and words and lives of Ministers Hence power 1 Cor. 2.2 3 4. 2 Cor. 13.3 4. Vse 3. To teach us the state of the people without Masters of the Assemblies to be wanting first in heavenly wisdome Jer. 4.22 Secondly in forwardnesse hence need of a goad to prick them forward Heb. 5.11 Thirdly in stedfastness hence need of nailes to fasten them Eph. 4.14 Vse 4. For triall when the word hath had his kindly and true effect and work in us to wit first when it quickneth us secondly when it strengthneth us thirdly when it is implanted in us Vse 5. To teach us to make use of Christ as our shepheard whether we be masters of Assemblies or sheep fed by them Eccles 12.12 12. And further by these my sonne be admonished of many books there is no end and much study is a wearinesse of the flesh IN these words as in the former Solomon exhorteth his sonne and in him all his subjects and in his subjects all Christians yea all men to be admonished by these books of Scripture whether penned by Solomon or other masters of the Assemblies See this former argument in v. 9. In this verse first from the sufficiency of these books by these my son be thou admonished Secondly from the unprofitablenesse and wearisomnesse of making and studying many other books Of making many books there is no end and much study a wearynesse of the flesh Doct.
anguish and sorrow and vexation which wealth causeth through First losses and crosses Secondly Feares of after evils Thirdly Darknesse through want of spiritual light Vse 1. To encourage to husbandry and feeding of Cattel and all labour about the earth It breedeth sufficing profit The earth is a cisterne to the sea also Vse 2. To reach Kings not to destroy the fruits of the earth They undoe themselves Vse 3. To acknowledge the bounty of God in providing so fruitful a nurse for us Acts 14.16 17. Vse 4. To disswade from covetuosnesse which is when we love riches First For themselves nor for their use Secondly Are not satisfied with them Thirdly are not content with what the earth may produce for Diet Clothing and Lodging Vse 5. To teach a painful poor man thankfulnesse Vse 6. To teach all men even rich men moderation of Diet and diligence of labour Prov. 31.13 19 27. Vse 7. To teach wealthy men to beware of ill haunts Prov. 6.26 21 17 23 21 but rather to employ their estates in some profitable matter they will else come to an ill end Vse 8. To teach Parents to leave their children First A good covenant Secondly custome to labour Any other wealth may come short to them Eccles 5.18 19 20. 18. Behold that which I have seene it is good and comely for one to eate and to drink and to enjoy the good of all his labour that he taketh under the Sun all the daies of his life which God giveth him for it is his portion 19. Every man also to whom God hath given riches and wealth and hath given him power to eat therof and to take his portion and to rejoyce in his labours this is the gift of God 20. For he shall not much remember the daies of his life because God answereth him in the joy of his heart SOlomon having shewed in the former verses the abuse of wealth by coverousnesse in these words he sheweth a contrary good use of wealth First in good men verse 18. Secondly In all men verse 19. In good men he saith it is comely and beautiful to eat drink and enjoy the good of all his labour all the dayes of his life which God giveth him verse 18. Reason hereof he giveth First from the condition of his estate and of this use of it it is his portion verse 18. Secondly From the quiet passing away of his time without sad remembrances of it for he shall not much remember the dayes of his life the reason whereof he giveth from Gods answering his heart in comfort verse 20. In all men to whom God hath given wealth it is a gift of God 1. To have power to eate of it 2. To take his portion 3. To rejoyce in his labour verse 19. Doct. To eate and drinke and to enjoy the good of a mans labour it is comely in a good man and it is the gift of God in any man Eccles 2.26 3 12 13 2 24. Reasons to confirme it 1. From Solomons experience behold I have seen it or found it verse 18. Reason 2. From the evil disease and vanity that lyeth upon a man when he is denyed the power to make use of it Eccles 6.2 Reas 3. From the Condition of mens Estates in this world It is their portion v. 18. both to good men v. 18. and to evil men Psal 17.14 As a Portion 1. It furnisheth us with necessaries expediences delights 2. It maketh up crosses and losses 3. It maketh Provision for after times yea for another world 1 Tim. 6.17 18 19. Vse 4. It is the Fruit or end or good of his labour v. 18. Vse 5. From the shortnesse of the dayes of a mans life v. 18. He that reserveth the use of all till old age may die before he come to use it at all Or else be then unable to use it 2 Sam. 19.35 Reason 6. From the joy and comfort wherein God answereth a good mans heart in enjoying the good of his labour verse 20. Now to enjoy the good of it implyeth First the reaping of the fat and sweet of it our selves Secondly to impart the good of it unto others also Eccles 3.12 13. Isai 64.5 Reason 7. From the little thought or remembrance which such a good man takes how his time spendeth verse 20. For he doth not much remember the dayes of his life which is an effect of the former joy which is as oyle to the wheels and so make our time to passe easily all the dayes of the afflicted are evil Prov. 15.15 and he takes sad thoughts and remembrance of the revolution of times Job 7.3 4. If an evil man take as little thought and remembrance of his time it is not comely for him It becommeth him not Job 21.13 Vse 1. To teach good men yea to encourage them to enjoy the good of their estates It is comely for them Psal 33.1 Not so for a wicked man Prov. 26 1 19 10. All the former reasons of the doctrine are as motives to the use Vse 2. To teach all men that any good which they enjoy from the creature is the gift of God and therefore they to look to God to enjoy the giver as well as his gift Vse 3. To teach men to give themselves to labour else how shall they enjoy the good of their labour Vse 4. To teach us to number our life by dayes verse 18. Gen. 47.9 Vse 5. To reckon our life and all the dayes of them as Gods gift verse 18. Lament 3.22 Vse 6. To teach us the way to passe away our dayes comfortably is to be good and to enjoy the good of our labours receiving the good of our labours doing good to others In this way God answereth in joy our hearts and we passe away our times without sad remembrances v. 20. Eccles 6.1 2. Vers 1. There is an evil which I have seen under the Sun and it is common among men 2. A man to whom God hath given riches wealth and honour so that he wanteth nothing for his soul of all that he desireth yet God giveth him not power to eat thereof but a stranger eateth it This is vanity and it is an evil disease IN this Chapter Solomon declareth the vanity First Of humane Satiety or Prosperity in outward things vere 1 2. Secondly Of long life and store of children verse 3. to 6. Thirdly Of labour verse 7 8. c. In these two verses Solomon setteth forth the vanity of such outward good things wherewith men are most taken to wit Riches Wealth Honour and these amplified 1. By their abundance even unto Satiety so that a man wanteth nothing of all that he desireth 2. By the evil God inflicteth upon it God giveth him not power to eat thereof but a stranger eateth it 3. By the Adjuncts of this estate four-fold First It is an evil Secondly It is common amongst men under the Sun verse 1. Thirdly It is a vanity Fourthly It is an
words that are not likely to weaken a man in his calling 1 Cor. 4.3 else Paul stirred if his calling suffered 2 Cor. 10.10 11. Secondly In case the words be spoken by men whose tongues are their own when a man can have no meanes to restraine Psal 38.12 13 14. Thirdly In case of apparent evidence of our Innocency to the contrary Job 31.35 36 27. Fourthly In time of publick or private special and weighty A vocation another way by Humiliation 2 Sam. 16.10 11. and by Rejoycing 2 Sam. 19.22 Otherwise it is meet in due time to take notice of any grounded and serious speech that may tend to the prejudice of our calling and thereby to be stirred up First To search our hearts and wayes to see if we have not done the same or the like evil Secondly To cleare our selves if innocent to repent and amend if guilty Reason 2. From the vanity often found in such speeches who take liberty to speake at randome without occasion without consideration without any reall detriment to our selves or callings Psal 73.9 Reason 2. From the love and pitty we are to beare to men occasions of enmity and discord we should put out of our mindes Levit. 19.18 Reason 3. From the office of our memory and heart which is the Treasury of our souls Matth. 12 35. and therefore not to be filled with trash Jer. 4.14 Luke 2.51 on the contrary Reason 4. From the peace and tranquillity of our own spirits which should not depend upon mens judgements or speeches but upon Gods 1 Cor. 4.3 2 Cor. 1.12 Reason 5. From the privity of our own conscience to our own sleight speeches of others Eccles 7.21 22. Vse 1. To teach us this part of the circumcision of the heart and eare neither First To listen with the eare unto all vaine speeches of a mans selfe Secondly To set the heart thereupon in such a manner as to trouble our selves and others in vaine Vse 2. From the latter reason mentioned in the Text learne we First To walke circumspectly in the sight of our own hearts and consciences else they will beare witnesse against us 1 Kings 2.44 Secondly To be the more patient if others wrong us in the like kinde as our own hearts tell us we have wronged others Judg 1.6 7. Matth. 7.1 2. Eccles 7.23 24 25. 23. All this have I proved by wisdome I said I will be wise but it was farre from me 24. That which is farre off and exceeding deep who can finde it out 25. I applyed mine heart to know and to search and to seek out wisdome and the reason of things and to know the wickednesse of folly even of foolishnesse and madnesse IN these words Solomon maketh another observation of that which was meet for all men to observe by his example even what befel himselfe in the search of wisdome in his own times which was First That in all his search of wisdome to wit by the works of creation and providence and by tracing out happinesse in the courses which men are went to take for it he found that wisdome was too farre off and too deep for him verse 23.24 Secondly That missing of wisdome in the way he applyed his heart or turned it about to seek for wisdome in taking account of himselfe and seeking to know the wickednesse of his own folly and the foolishnesse of his own madnesse verse 25. And the reason of things is better translated and the account of my selfe or my wayes c. verse 25. Doctr. 1. The sense of our vast and deep distances from attaining wisdome by the study of the creatures and of the vanity of the wayes of men is a just motive to apply our hearts to make diligent search for wisdom in taking account of our own wayes and in the knowledge of the wickedness of our folly and the foolishnesse of our own madnesse To know to seek to search verse 25. do all imply a diligent search The Doctrine consisteth of two branches First That by the knowledge of the creatures he shall finde himselfe still at a great distance from wisdome and wisdome more deep then to be digged out of the creatures Secondly that hereupon Solomon was moved to seek it in looking homewards into his own heart and wayes and the folly and madnesse and wickednesse thereof The former branch is testified 1 Cor. 1.21 Rom. 1.21 22. Job 28.12 13 14 verse 20.21 22. Reasons of the former 1. From the distance and depth of Christ from the creatures and from the knowledge of them all Christ is the wisdome both of God 1 Cor. 1.24 and of us 1 Cor. 1.30 But the wisest could never discerne Christ by the creature 1 Cor. 2 6 to 9. Hence not the creature but the word is perfect to convert soules Psal 19.1 to 7. Reason 2. From the aptnesse of the creature and the knowledge of it by reason of the curse that lyeth upon it to puffe us up Isai 47 10. Solomon confesseth himselfe I said I will be wise this way Presuming of his knowledge Text. of the latter That hereupon Solomon was moved to search after wisdome in taking account of himselfe and the folly of his own course Reason 1. From the excellency of man himselfe above all the creatures he is the Lord of them all and so their Lord Gen. 1.28 29. And therefore more may be found in observing a mans selfe then all the other creatures Reason 2. From the vanity and vexation of spirit which all the creatures yeild to a man A man is justly occasioned to look into the root and cause of it in himselfe Vse 1. To convince all the wise Philosophers of the Heathens of the vast distance of wisdome from them For they had no further meanes of wisdome then what Solomon improving to the utmost found farre off from conveying true wisdome to him Rom. 1.22 A warning to Schollers not to overvalue wisdom and knowledge which they have from the creatures Vse 2. To teach us that in taking just account of our selves and our wayes we shall finde our former course Folly even the wickednesse of Folly and Madnesse even the foolishnesse of madnesse 2 Sam. 24.19 Acts 26.11 Job 40.4 5 42 6. Jer. 2.19 2 Chron. 16.9 Ezek. 6.9 36 31. Vse 3. To teach us a difference of the wisdome of God revealed in the creatures It is farre off and deep Text. Not so in the Gospel Deut. 30.11 to 14. with Rom 10.6.7 Vse 4. To teach us there is much wisdome may be learned from knowing our own wickednesse foolishnesse and madnesse he was more then a common wise man that said Prov. 30.2 Surely I am more foolish then any man 1 Cor. 3.18 Jer. 10.14 For First The sense of our own folly and wickednesse maketh us low and base and so humbleth us before the Lord. Secondly The sense of our folly directeth us to seek true wisdome in Christ and in his word Eccles 7.26 26. And I finde more
1. Men of greater yeers and place rather exhorted then reproved 1 Tim. 5.1 Dan. 4.27 2 Inferiours with more liberty and plainness Thirdly any man capable of hearing or bearing a word of admonition 3 Rules concerning the sinners admonished First they must be certainly known and convinced 1 Cor. 5.1 Matth. 18.15 we may not reprove upon a suspition 1 Cor. 13.5 nor upon our own inquisition It is as if I should say Let me put my finger in your eyes to feel if there be not a moat Nor upon any uncertain heare-say Esay 11.3 Secondly a difference must be put between Moats and Beams Gnats and Camels Matth. 23 24. Camels and Beams may not be admonished with gentle reproofs 1 Sam. 2.23 24. 4 Rules concerning the Admonition it selfe First it should be dispensed in most wholsome words such as may be most fit to gain a sinner and heale his soule Wholsome gaining words are First generall terms especially at first and against pretious and gainful sins and dangerous to be openly rebuked Acts 19.26 37. Secondly Cloathed in a parable 2 Sam. 12.1 2 3. c. a garment is best seen how it becommeth us on another mans back Thirdly Delivered in Scripture phrase that the offendor may see God reproving him in his own words rather then man Matth. 15.7 8 9. Fourthly Such as acknowledge some good where it is as well as see fault Rev. 2.2 3 4. Pills would be given in Sugar 2. In order lesse sins would be first reproved John first reproved Herod for lesse matters Mark 6.20 before he came to the matter of Herodias Vada prius pertentanda Jer. 12.5 Reason of the Doctrine From a wise mans selfe-denyal hence God guideth and blesseth him Prov. 3.5 6 7. Vse 1. To instruct us in this great and difficult yet most necessary duty of love Admonition To neglect it wholly is an hatred of our brother in our heart Levit. 19.17 All the excuses of it are sinful inventions To tell others of it not themselves is a slander and malice Prov. 26.28 To admonish offenders themselves not in fit time and manner is to spill the admonition to take an Ordinance in vaine Vse 2. To teach the admonished to take such a duty in good part as a pretious balme Psal 141.5 as a jewel or golden ear-ring Prov. 25.12 Eccles 8. v. 6 7. 6. Becavse to every purpose there is time and judgement therefore the misery of man is great upon him 7. For he knoweth not that which shall be for who can tell him when it shall be SOlomon had in the former verse given it as one meanes of safety to a subject in admonishing his Prince going astray to wit a wise mans heart discerning both time and judgement the fit season and fit manner of such a duty In these words he amplifieth this fit time and judgement by the universality of the subject to which time and judgement is fitted and that is to every purpose or businesse and he meaneth every lawful and good purpose or businesse For there is no time nor manner fit to commit sin whence he inferreth as a Corollary that the misery of man is great upon him And withal he giveth the reason why such great misery falleth upon men in respect of the time and judgement fitted to every action taken from mans ignorance of that time and judgement which he expresseth both by a mans own ignorance thereof and by other mens unfitnesse to tell him verse 7. Who shall tell him for the time when it shall be or for the manner how it shall be the word signifieth both The words afford three observations which we may handle in order and make use of them together Doct. 1. To every lawful purpose and businesse there is a fit time and manner for the doing of it For persons Acts 13.36 with verse 25. For thoughts 1 Kings 5.5 with 2 Sam. 7.3 For words Prov. 25.11 For actions Psal 32.6 Isai 55.6 John 2.4 7 8. Reason 1. From the Soveraignty of God to appoint times and seasons Acts 17.7 Reason 2. From the beauty of every thing in its time Eccles 3.11 Reason 3. From the necessity of the concurrence of all due circumstances to make an action good 2 Sam. 17.7 2 Kings 5.26 DOct. 2. Men ordinarily are ignorant of the time and manner of doing any businesse especially spiritually good vers 7. As the Hebrew renders it to wit what that time should be and how or after what manner it should be Eccles 9.12 2 Cor. 3.5 Jer. 10.23 The Text speaketh chiefly of ordinary men not of the godly wise for the wise know time and judgement verse 5. But ordinary men they neither know time and judgement themselves nor doe others tell them Ordinary men consult with men like themselves who mislead them 1 Kings 12.8 Reason 1. From the want of the inward light of the image of God they are darknesse John 1.5 Eph. 5.8 Reason 2. They are self-confident and full walking without counsel Prov. 14.16 28.26 Reason 3. If they consult it is not with God Isai 30.1 2. Psal 10.4 nor with his word and then no light Isai 8.20 but with foolish and wicked men like themselves 1 Kings 12.8 Doctr. 3. For want of discerning and observing fit time and manner the misery of man is great upon him verse 6. Gen. 27 12 to 24. with Chap. 31.40 41. 1 Sam. 8.5 to 18 13 8 to 13. 2 Kings 5.26 27. 1 Kings 12.7 19. 2 Chron. 35.22.23 24. Reason 1. From Gods delight and good pleasure to vouchsafe his presence his concourse and his blessing when actions are done in Gods time and after his manner Psal 32.6 Isai 55.6 And his refusal thereof when otherwise Numb 14.42 1 Sam. 13.13 Heb. 12.17 Reason 2. From the snare and net that lyeth upon men in every action done out of due time and manner Eccles 9 12. 2 Chron. 35.22 23 24 with Lament 4.20 Crosses may befal a man in the best actions but snares inextricable difficulties befal men onely in evil wayes and good things done out of due time and manner Vse 1. To teach us to discerne and observe not only our words and all our wayes but even the fit time and manner of them as we doe desire to be freed of the great misery that else may befal us Jacob sought the blessing out of due time and manner It cost him twenty yeares hard service and his mother that counselled him amisse never lived to see him againe The Israelites sought a King out of due time and manner and brought upon themselves the misery of twenty yeares Tyranny It is dangerous missing the time of our conversion Luke 19.42 43.44 Missing the time of helping on our Families to Godward Hos 14.7 they utterly miscarry 1 Sam. 20.30 So for the Church and Temple worke Hag. 1.2 So for the Commonwealth 1 Kings 9.4 5 6 7. and Chap. 11.23 24 25. and Chap. 12.7 19. Meanes of discerning fit Time and Manner First Inward light
things those outward things would be as treasure to him which Christ denieth Reason 1. From the corruption and changeableness of outward things Matth. 6.19 and therefore they cannot be certain evidences of an unchangeable and uncorruptible estate Reason 2. From the like events and successes and estates to all Eccles 9.2 Good name to Demetrius 3 John 12. as wel as to the false Prophets Luke 6.26 Wealth to the rich Epicure Luke 12.16 as wel as to Abraham Gen. 24.35 and to Isaac Gen. 26.12 Pleasure to the wicked Job 21.11 12. as wel as to the godly Eccles 2.10 Health and strength to Epicures Psal 73.4 as wel as to Caleb Josh 14.11 Beauty to Absolom and such 2 Sam. 14.25 Prov. 11.22 as wel as to Sarah Rebecca and Rachel Long life to Ismael Gen. 25.17 as wel as to Isaac Gen. 35.28 Learning wisdom to the Aegyptians Acts 7.22 as wel as to Moses Daniel Acts 7.22 Dan. 1.17 Crosses to Bastards Psalm 78.33 as wel as to sonnes Psalm 73.14 Hebr. 12.8 Sicknesse to the disobedient Deut. 28.59 60. as wel as to David Psalm 41.8 Poverty to Jobs scorners Job 30.3 as wel as to Lazarus Luke 16.20 Sudden death to the disobedient Psalm 55.23 Prov. 29.1 as wel as to Jeroboams good sonne 1 Kings 14.12 13. Violent death Jonathan died in the field and by the hand of the uncircumcised as well as Saul 1 Sam. 31 1 2. Reason 3. From the curse and vanity that lyeth upon all the creatures by the fall Gen. 3.17 It is a bondage to the creature to minister to the wicked not to minister to the godly Rom. 8.20 21. This is the reason of the former Reason Object Did not Cain know Gods acceptance of Abel above himselfe by an outward signe of fire from heaven or the like Gen. 4.4 5. Answ That was a miraculous event as was also the fire that fell upon Eliahs Sacrifice 1 Kings 18.38 But Solomon speaketh of ordinary common events Object 2. But is there not great difference of a godly mans bearing the events and estates that befall him and a wicked mans bearing his Answ Yes But Solomon speaketh not of outward fruits but outward events Object 3. Psalm 41.11 Answ David knew not the favour of God from the outward deliverance but from the grace of God secretly revealed in it So any benefits sprinkled with the blood of Christ may hold forth everlasting mercies Psalm 136.23 24 25. Vse 1. Against Papists First then outward prosperity is no certain sign of the Church though Bell trmin make it his fifteenth note De Notis Ecclesiae l. 4. c. 18. Secondly who abuse this place from the corrupt vulgar Latin Translation to undermine and destroy the assurance of faith of the love of God to a faithful soule against evident Scripture 1 John 3.14 c. 1 Cor. 2.12 Rom. 8.16 2 Pet. 1.10 It is a whorish Church that bringeth not up her children to know their father Vse 2. To teach us to judge wisely of the chastisements of the godly not to misconstrue Gods meaning in them to our selves or others lying under them Psalm 41.1 2 3. This mis-judging was the sinne of Jobs friends for which Gods wrath was kindled Job 42.7 Vse 3. To warn wicked men neither to blesse themselves in their prosperity as if that were a signe of Gods favour Zach. 11.5 Nor in their adversity to promise to themselves impunity in another world because they have their punishment in this world Vse 4. To exhort to look at things within us and from us for the knowledge of Gods love to us Within us 1. The testimony of the spirit Rom. 8.16 1 John 3.24 2. The gifts of the spirit accompanying salvation Acts 16.30.31 1 John 14 18 19. From us our election of God to be our God Psalm 73.25 Doctr. 4. All the sonnes of men are ranked into two sorts Righteous or wicked good men or sinners clean or unclean Malac. 3.18 1 John 5.19 Reason 1. From Gods eternal purpose to make all the vessels of the house of the world either to honour or dishonour Rom. 9.21 Reason 2. From the different original root of all men either flesh or spirit John 3.6 Reason 3. From the two different waies that all men take Matth. 7.13 14. 1 John 3.7 8. Reason 4. From the largenesse of the two covenants dividing all men between them Gal. 3.10 4.24 c. Rom. 6.14 c. 8.1 5. Reason 5. From the integrity of the whole man required in Gods service which being wanting men serve the divel Matth. 6.24 Acts 26.18 Colos 1.13 Vse 1. Against purgatory for presuppose the truth of the doctrine and there be but two places for these two sorts to be bestowed in after this life Matth. 25.32 c. Vse 2. To try what our estate is every one of us belongeth either to one of these sorts or to the other Marks of difference besides the former difference mentioned in the reasons 1. What people doe we belong to to such we are gathered after death Numb 20.24 Gen. 25.17 2. Where is all a mans delight Psalm 16.3 Psalm 26.5 139.21 22. and communion Psal 120.5 thither shall he be gathered after death and not with the contrary Psalm 26.9 If we delight in men for righteousness sake then the more righteous they be the more we delight in them Psal 16.3 Doctr. 5 All the righteous in the world are also good and clean offering Sacrifices and fearing Oaths And all the wicked are also unclean sinners negligent Sacrificers and fearlesse swearers Good as first filled with good Treasure Matth. 12.35 Secondly bringeth forth good fruit Matth. 7 18 and so fitted for good uses 2 Tim. 2.21 Not so the wicked Matth. 12.35 Tit. 1.16 Clean First by imputation of the righteousnesse of Christ Ezek. 36.25 Secondly by sanctification of the spirit Esay 43.3 Psalm 73.1 The wicked are neither Matth. 7.23 The sinner erreth first from the rule or way Psalm 14.3 Secondly from the mark or end Prov. 16.25 Sacrificing as first observing Gods stratute-worship Psalm 119.5 Secondly setting their hearts and delight and cost upon it 1 Chron. 29.3 21.24 Gen. 4.4 This the wicked either neglect altogether 2 Chron. 15.3 Psalm 119.155 Or perform perfunctorily Malac. 1.7 c. The Righteous fear an oath first As not daring to take it in vain Secondly as observing it religiously when taken Josh 9.19 2 Sam. 9.1 Not so the wicked Hos 4.2 Jer. 23.10 Ezek. 17.18 19. Vse For triall of our estates whether we be righteous or wicked by these fruits Eccles 9.3 to 6. This is an evil among all things that are done under the Sun that there is one event unto all yea also the heart of the sons of men is full of evil and madnesse is in their heart while they live and after that they goe to the dead 4. For to him that is joyned to all the living there is hope for a living dog is better then a dead lyon 5. For
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
compacted may soon endanger him that doth it Blunt Iron the edge not whetted requireth more strength and if strength be wanting the blunt stroak or affront is dangerous 1 Kings 12.13 14. Reason 1. Of their falling into a Pit that dig it from Gods righteousnesse and wisdome to take the wily in their own craftinesse Job 5.12 13. Prov. 3.29 Reason 2. Of a Serpents biting them that breake the Hedge from Gods establishment of ancient Bounds Prov. 23.10 11. and from the old Serpents power when men goe out of their calling as in our callings Angels guard us Psal 91.11 12. Reason 3. Of hurt by removing stones It is a tempting of God to presume beyond our strength Reason 4. Of hurt by cleaving wood from Gods hatred of sowing discord Prov. 6.16 19. Reason 5. Of hurt by blunt affronts from Gods wrathful resistance of the proud Job 40.11 12. Vse 1. To learne Statesmen wisdome to direct all their affaires Eccles 10.11 But wisedome is profitable to direct 11 Surely the serpent will bite without enchantment and a babler is no better BUt wisdome is profitable or excellent to direct If the Serpent doe bite without enchantment there is no profit to the Master of the tongue In the former verse Solomon had observed sundry vanities as it were indeed flyes found in men of Reputation for Wisdome and Honour And here before he proceeds to declare any more of these dead flies he interserteth a remedy to prevent such miscarriages which is wisedome But wisdome saith he is profitable to direct as an Antidote against all the former dead flies which he proveth 1. By the unprofitableness of words when hurt is done If the Serpent bite without enchantment in vaine are all great words sweet words afterwards v. 11.2 By the effect of wisedome and the words thereof The words of a wise man are grace v. 12. But the lips of a foole First they swallow up the Speaker v. 12. Secondly They breath 1. In the beginning foolishnesse 2. In the end mischievous madnesse v. 13. Thirdly They multiply many matters for so the word signifieth many projects and those such as leave men doubtfull and in suspence what will be the end or issue of all v. 14. Fourthly They weary themselves and one another in their undue courses and projects And this amplified by the cause thereof their ignorance of the principles or high way-road broad way of Government expressed in a Proverbial speech because he knoweth not that is none of them knoweth the way to the City v. 16. The 11th verse I turne If the Serpens bite without enchantment there is no profit to the Master of the tongue For so the words properly signifie and are so translated Eccles 2.11 There is no profit And the Master of the Tongue is a man skilful in speech able and powerful in speech as the Master of dreames Gen. 37.19 is a man skilful in dreames A Master of wing Prov. 1.17 is skilfull in flying A Master of hornes Dan. 8.6 is powerful in his hornes And so Mr. Perkins translateth this verse in his Discourse of Witchcraft Chap. 4. Sect. 1. Doct. Wisedome is profitable to direct to the right avoydance of all such dead flies as are usually found dangerous in Statesmen of Reputation Or Wisedome is of excellent use or profitable c. For the word signifieth Excellency as well as Profit and so it is translated Eccles 7.12 Hence Solomon prayed for this gift of all other as most requisite for Government 1 Kings 3 9. Reason 1. Wisedome discerneth and chooseth the right end of Government which is The punishment of evill doers The praise of the good Rom. 13.4 1 Tim. 2.2 I say discerneth and chooseth for Wisedome is not in the head onely as discerning but in the heart as choosing the best good Else he that discerneth good but chooseth it not is still a foole Reason 2. Wisedome discerneth and chooseth the best meanes tending and leading to those ends As 1. Righteous Lawes Deut. 4.6 8. 2. Wise Counsellours 1 Kings 12.6 3. Just Judges 2 Chron. 19.5 6 7. Psalm 82.2 5. 4. Valiant Souldiers 1 Sam. 16.18 1 Chron. 12.8 1 Sam. 14.52 5. Diligent Improvement First of Earth by Husbandry Eccles 5.9 Prov. 14.4 2. Of Sea by Merchandise 1 Kings 10.22 23 28 29. Both which are wrapped up in the cunning Artificer or Artist Esay 3.3 Reason 3. Wisedome considereth the estate of the people what it will willingly bear and what it is able to bear 1 Kings 12.7 Neh. 5.18 Reason 4. Wisedome deriveth all its light and strength from the Prince of wisedome who is wisedome it self the wisedome of the Father Prov. 8.12 15. and so denyeth it selfe Prov. 3.5 6 7. Vse 1. To teach Magistrates to lay aside all false guides in steering the course of Government It is not wit that is profitable to direct Eccles 4.13 but wifedome Nor favour to Favourites unfit for Government Eccles 10.6 7. Nor strength Eccles 9.16 Vse 2. To teach Magistrates to improve their wisdome in all the former particulars mentioned in the Reasons Doctr. As a Serpent biting without enchantment cannot afterwards be healed with skilful words so neither can a mischiefe befallen a Prince or People for want of wisdome be afterwards healed by great or sweet words The Scripture speaketh of some Serpents which will not be charmed Psal 58.4 5. Jer. 8.17 But it implyeth that some may be and are charmed by Enchanters joyning societies cunningly with the Divel as the phrase is Psal 58.5 and when they are not charmed then they sting without interruption and without remedy many times So when a Prince hath not used wisdome to direct his affaires he may be strong with a mortal mischiefe to himselfe and the state and then skilful words will doe no good Rehoboam neglecting to charme the peoples discontent before hand 1 Kings 12.13 to 19. afterwards in vaine came Adoram what words soever he gave them to gather up Tribute verse 18. yea in vaine were Abijams savoury words afterwards 2 Chron. 13.4 to 13. Reason From the strong and venemous and Malignant inflammation which harsh and foolish words may kindle in an understanding and free people It was a Malignant inflammation which brake forth from the people incensed when they rejected the seed of David 1 Kings 12.16 Vse 1. To observe the power of charmers by their covenant with Satan who hath power over Serpents and therefore they are called the power of the enemy Luke 10.19 Yet this power is limited he cannot heal after biting at least could not then though his commission may be enlarged since Neither can he charme some Serpents Psal 58.5 Jer. 8.17 How much lesse can he charme the seed of the woman without special commission and when he doth bite them It is but the heel Gen. 3.15 Vse 2. To shew us the mighty vertue and efficacy of wisdome that can charme malignant and venemous minds Eccles 10. v. 12 to 15. 12. The words of a wise mans
Sui domicilij architectrix how commeth the soul to worke so skilful and curious a Fabrick which it knoweth not nor can shape the like when it is growne up to ripest understanding skill and experience Onely it is the worke of the Lord who when he pleaseth to concurre the worke is carried on effectually Also the way of the spirit It is an hidden secret to us if spirit be extended farther to signifie breath as often it doth how the childe in the wombe can take its breath twenty weeks in the wombe If it breath not how doth the childe live If it doe breath how commeth it to passe it is not stifled in the wombe The way of the bones of her that is with childe For so the way may be repeated from the former part of the sentence How they come to be opened to give passage to the Infant or how closed and shut againe and both without breaking And how in some soon and easily in others late and hardly Job 10.10 11 12 Psal 139.13 to 16 So is it in all the great workes of God which we doe transact or passe through As in our regeneration John 3.8 Chap. 1.13 In our victories over many and great corruptions and temptations So in mens publick vocations It seemed an incredible worke to Moses to deliver Israel from Pharaoh So to Hester to worke deliverance for her people So to Samuel to annoint a King against Saul 1 Sam. 16.2 So to Nehemiah to repaire Jerusalem yet according to the good hand of God it was done Neh. 2.8 So to Zerubbabel to build a Temple which required Solomons Treasure Hag. 2.1 2 3. c. Vse 1. To teach women with childe not to faint under the danger or difficulty of their Travel but to look up to God who worketh all God as he hath given a soul to the childe you know not what way and as he hath fashioned the bones of the childe you know not how so he it is that worketh safe and comfortable deliverance Isai 66.9 Vse 2. To encourage men to undertake the workes of their calling though never so difficult and dangerous go on be doing Little doth any many know by what weake meanes God bringeth mighty things to passe Wherefore hath God so mightily stretched forth his powerful Arme in our first comming into the world but to give us a pledge from our tender yeares of his power and readinesse to assist us in all the workes he hath to doe by us Isai 46.3 4. Vse 3. To stirre us up to give up our selves to the Lord in the new birth especially which though it be a great worke and difficult yea impossible to flesh and blood yet we little know when God is pleased to set in how much may be wrought beyond what we can aske or thinke Eccles 11.6 6. In the Morning sow thy seed and in the Evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good COherence see in verse 5.6 Doctr. 1. The works or labours of a man in his course and calling they are his seed The Metaphor is borrowed from husbandry who sow their seed in all seasons Morning Evening Winter Spring Hos 10.12 Prov. 11.18 Psal 126.5 6. Job 4.8 Vse 1. From the proportion our workes have to fruite whence they are often called fruits Phil. 1.11 Col. 1.6 Matth. 21.34 Rom. 1.13 Now it is an usual thing in nature that the seed of all fruitfull trees lieth in their fruits Gen. 1.12 Reason 2. From the smalnesse of it in it selfe Matth. 13.31 yet yielding great growth and encrease Gal. 6.6 7. Psal 126.5 6. It was a small seed that word 2 King 5.8 yet brought forth great Increase Reason 3. From the lying of it for a time as it were under the clods ' and furrows of the earth in obscurity seeming rather to fall into losse then to promise increase Psalm 126.5 Vse 1. To provoke to sow precious seed let our waies be fruitfull and fruitful in the best works No fruit but hath his seed in it and the better the seed the richer the Harvest every man in his calling let him doe his works of the best Vse 2. To encourage every man to wait for a greater increase of his labour then it is worth The seed is little worth to the harvest 1 Kings 19.19 20. Doct. 2. Our ignorance and uncertainty of successe of our labours in our callings should not dishearten us but rather encourage us to a greater diligence and fruitfulness in them Acts 20.22 Reason 1. From the strict account we must give of our time and Talents unto God Ephes 5.15 Matth. 25 26 27. Reason 2. From the abundant recompence of reward to fruitfulness in good duties 1 Cor. 15.58 Reason 3. From the greater hopes of a more plentifull harvest when more variety of seed is sown if one miscarry the other may take yea and none will be lost The Merchant that tradeth in many barks is more like to see a safe return of some Reason 4. From the greater exercise of faith hope and patience where events are uncertain 2 Cor. 5.7 1 Cor. 9.10 Jam. 5.7 Vse 1. To exhort to fruitfulness in our course and calling upon all occasions and opportunities In the morning sow thy seed in the evening let not thy hand rest Seed in the Garner multiplieth not yea rather decreaseth and corrupteth Minister in his calling 2 Tim. 4.1 2. Magistrate in his Psalm 101.8 Every man in his Prov. 10.4 5. Vse 2. To perswade us to contentment in ignorance and uncertainty of events and learn we rather the more dependance on the Lord for his blessing and be more thankfull for any good success at any time Vse 3. To be more fruitfull in that which is good for our ignorance sake of the events of our labour Text. Eccles 11.7 8. 7 Truly the light is sweet and a pleasant thing it is for the eies to behold the Sun 8 But if a man live many yeers and reioyce in them all yet let him remember the dayes of darknesse for they shall be many all that commeth is vanity COherence see vers 1 2 3. These words express and declare the fourth wholsome instruction which Solomon giveth to men that live in the ruinous times of a civill State wherein he teacheth all men this holy duty that however the times here may fall out to their own particular yet to remember the dark times that remain after this life is ended and therefore so to provide and prepare in this life as that we may with comfort leave it Which duty Solomon requireth may not be neglected notwithstanding three divers things which might occasion the neglect of it First the sweetnesse of life for the present v. 7. Secondly the long continuance of life to some men Thirdly the prosperity and comfortable estate that may befall some men in their long life Yet to remember first the daies of darknesse which
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
But to touch onely those which come neerer to the truth Some have thought amongst whom Hierome that all things now done were first in Gods Predestination but though that be a truth yet not pertinent here For Gods Predestination is above the Sunne and things done here according to it are new still under the Sunne as having never been done under the Sunne before Besides Gods Predestination was not in old time before us but before all time Others understand the words as denying new Arts but what will they say of the Art of Printing Others as Pineda understand it of no new happinesse nor any new way to attain it But Solomon seemeth to speak of the want of new objects to eye and eare whence it commeth to passe that they are not satisfied vers 8. Others and that rightly conceive him to speak of naturall things and their naturall actions Avicen sup Q. 91. A 1. For of these Solomon here discourseth to prove that happinesse cannot be found in the knowledge of these because they are wanting in newnesse and variety As if he should say Natura nihil molitur novi Though upon this particular occasion he seemeth to reach further in denying newnesse to the common affaires of men in the world For vers 11. he denieth remembrance of former things which is not wont to be taken up about naturall bodies or the actions of them but especially about men and their affaires And indeed in Civil matters there be the like manners of men now as of old the like causes and successes of warre and peace c. whence the knowledge of History of former times is so much behovefull so in Church matters like disposition of hypocrites Matth. 15.8 9. Like opposition to the truth by false teachers 2 Tim 3.8 2 Pet. 3.1 Like security forerunning generall judgements Luke 17.26 to 30. Ans 1. For answer therefore to the former doubts Solomon speaketh not of Gods miraculous and extraordinary actions whether of judgement or grace such as the drowning of the world the standing of the Sunne the Birth and death of Christ the writing of the Scriptures c. 2 Pet. 3.4 5 6. Ans 2. He speaketh of naturall bodies and the whole course of nature nature worketh now as from the beginning Natura nihil molitur novi but upon some accidentall defect or superfluity in the matter Ans 3. The Artificiall inventions of men though they be new sometimes at first yet for the kind many of them have been before and generally none of them continue new long but wax stale and old like other things Psal 102.26 Heb. 8.13 Only God our happinesse is alwaies the same Psal 102.27 Heb. 13.8 and ever is new Abrahams Covenant is still the New Covenant Vse 1. To shew us the emptinesse of the knowledge of the creature to bring us to happinesse Where newnesse is wanting sweetnesse and full contentment is wanting Vse 2. To exhort to seek after the favour of God the blood of Christ the fellowship of his Spirit the knowledge of the word c. These things yield a daily new freshnesse 2 Cor. 5.17 Lam. 3.23 Doct. 2. Matters of former times are buried in forgetfulnesse Reas 1. Mens negligence to recount them or to search after them Reas 2. Mens unthankfulnesse not rehearsing them to posterity Reas 3. Emulation envying the propagation of others good name Reas 4. Gods just judgement cutting off the memory of some persons and things from off the earth Vse 1. Not to wonder though so many things seem new to us which yet have been before seeing former things are forgotten Vse 2. Not to seek our own glory in this or that good work to be talked of when we are gone For we and our works shall be forgotten Vse 3. To exhort to godlinesse which bringeth an everlasting good name Prov. 10.7 Psal 112.6 Eccles 1.12 13 14 15. 12. I the Preacher was King over Israel in Ierusalem 13. And I gave my heart to seek and search out by wisdom concerning all things which are done under Heaven this sore travel hath God given to the sons of man to be exercised therewith 14. I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit 15. That which is crooked cannot be made straight and that which is wanting cannot be numbred NOw followeth in these verses the second Argument whereby Solomon proveth the vanity and unprofitablenesse of the study and knowledge of Gods works in nature to the attainment of happinesse thereby taken from his own experience Where observe First his study of the creatures and that set forth 1. By the opportunity he had thereto he was then King over Israel in Hierusalem vers 12. It was not when he was a child but when a King and endued with extraordinary wisdom yea a King of a wise people Deut. 4.6 and in Hierusalem the Oracle of wisdom 2. By the diligence he used therein seen 1. In the subject he employed in the study his heart I gave my heart to it 2. In the act seeking searching 3. In the instrument or guide he used By wisdom 4. In the object he was conversant about in those studies I gave my heart to seek and search out by wisdom concerning all things that are done under heaven to wit all the works of God in nature 3. By the Calling he had thereto vers 13. Secondly his verdict or sentence of all upon his study and search All is vanity vers 14. Thirdly the reason of such his sentence the insufficiency of such knowledge to streighten things crooked or to supply defects Doctr. 1. To study the nature and course and use of all Gods works is a duty imposed by God upon all sorts of men from the King that sitteth upon the Throne to the Artificer This sore travel hath God given to the sonnes of men even to Kings also vers 12 13. Prov. 25.2 Reas 1. Gods glory which is seen in the creatures Psalm 19.1 145 10. Rom. 1.20 It is a disgrace to a good workman not to look at his work but to sleight it Reas 2. Our own benefit both of body for health as in the knowledge of many medicinall things and of soule for Instruction which may be learned from the creatures and of the estate for gain when we know the worth and use of each thing Vse 1. To reprove the streight-heartednesse of most who study no further the creatures then for necessity or pastime The Gentleman onely observeth so much of the nature of Dogs and Haukes and Phesants and Partridges c. as serveth for his game The Tradesman looketh onely at the nature and use of such things as whereby he getteth his living whether Sheep Beasts Skins Wool Spices Fishes Foule c. But studying the nature of all things which by observation and conference men might learn one of another would enlarge our hearts to God and our skil to usefulnesse to our selves and others Rich
men have more means and poor men more vacancy to seek and get this knowledge how justly then are both reproved for wanting heart to it Prov. 17.16 Yea Schollers here are not to be excused who study onely some generall causes and properties of the creatures as the principles of naturall bodies their motion time place measure c. but neglect to apply their studies to the nature and use of all things under heaven Doctr. 2. Those businesses which God setteth us about we are to set our hearts and best endeavours upon them God laid this sore travel upon men and Solomon gave his heart to seek and search c. Reas 1. Gods wholy we are and therfore to employ our whole selves at his appointment Reas 2. His blessing is upon the Industrious his curse upon the negligent Prov. 10.4 Ier. 48.10 Reas 3. All the opportunity we have of taking paines to any profitable use is in this life Eccles 9 10. Time spendeth fast and should be redeemed Ephes 5.15 16. Vse To reprove slacknesse and idlenesse in any Calling whether the study of nature or other It is not for men to say they have nothing to doe or to stand idle because no man hath hired them Matth 20 6 7. Behold a world of creatures for thee to study upon If God lay a sore travaile upon the sonnes of men it is not for Kings to neglect it but even they to give their hearts this way Doctr. 3. Such as speak by experience speak with authority As Solomon here vers 14. Acts 4.20 Three things give authority to speech 1. Experience 2. A good calling from God Amos 7.10 to 17. 3. The Spirit of God and we speaking in the evidence of it 1 Cor. 2.4 Acts 8 13. Matth. 7.29 Vse 1. To teach young men who want experience to be the more modest in speech Job 32.6 7. Vse 2. To Teach Ministers especially to know by experience the power of the Gospel and grace of God in themselves and then teach it to others Doctr. 4. They that have best experience of the knowledge of the creature finde both the creatures and the knowledge of them vain and unprofitable to the attainment of happinesse yea tending rather to the vexation of the spirit vers 14. For the Philosophers by the wisdome gathered from the creatures knew not God in the wisdom of God that is in Christ in whom alone our happinesse is 1 Cor. 20.21 Unprofitable to happinesse but rather yielding vexation 1 Because they lead us not to happinesse 2 There lieth a curse upon the creature ever since the fall Gen. 3.17 Rom. 8.20 3 Because of the difficulty of the searching out of many secrets in nature as the cause of the Seas flowing the motion of the Moon the Loadstones drawing of Iron and looking towards the North-pole sundry Sympathies Antipathies of the creatures It is said by some to be the death of Aristotle that he could not comprehend the cause of Euripus seven times ebbing and flowing in a day Because I cannot comprehend thee saith he thou shalt comprehend me and so is said to have thrown himselfe into it 4 Because the study of nature healeth not the sinfull defects of nature in our own spirits which is the reason Solomon rendreth vers 15. Vse 1. To teach Scholers and other Students of nature so to study it as not to place felicity in the creatures or in the knowledge of them They are vain and vexing if used to that end Solomon doth not bring a causlesse evill report upon the world as the spies did upon Canaan Object But doe not many Schollers acknowledge they finde great contentment yea sweetnesse in the study and knowledge of the creatures Answ 1. True they may if they use the creatures and the knowledge of them not to finde happinesse in them but to those other ends for which God made them mentioned in Doct. 1. pag. 23. 2. Though many think themselves happy by such speculations it is because they cast not up their accounts as Solomon here doth to see what true Reformation of their own perversnesse or supply of their defects they have found thereby Vse 2. To teach all men neither to satisfie themselves in such things as reach not to the healing the crookednesse of their natures nor to the supplying of the defects thereof How vain then are they that see not the vanity of wealth honour pleasure all earthly things which are all of them short herein Doct. 5. The crooked perversenesse and sinfull defects of our nature are not healed by the knowledge of Gods works in nature A threefold crookednesse is in our nature 1. We act not from a right principle from God in Christ but from our selves 2. We act not by a right Rule Gods will and word 3. For a right end Gods honour but our own ends Defects also Innumerable First in gifts Secondly in Acts as in Thoughts Words and Works Hence the Philosophers themselves as vicious as others in pride and vainglory in wantonnesse in covetousnesse in flattery c. Yea they are more averse and backward to embrace the Gospel then the common sort Acts 17.18 32. 1 Naturall bodies cannot reach to the healing of our soules 2 The vertue of the creatures is finite as themselves be but it requireth an infinite power even a new creation to heale our crookednesse and to supply our defects Psalm 51.10 Vse 1. To shew us the depth of our corruption no creature is able to make our crooked spirits streight or to supply our defects which are innumerable Vse 2. To stir us up to the knowledge of Christ whom to know is eternall life John 17.3 He rectifies our crookednesse and supplies all our defects John 1.16 Eccles 1. v. 16 17 18. 16. I communed with mine own heart saying Loe I am come to great estate and have gotten more wisdom then all they that have been before me in Jerusalem yea my heart had great experience of wisdom and knowledge 17. And I gave my heart to know wisdom and to know madnesse and folly I perceived that this also is vexation of spirit 18. For in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow SOlomon having taught us partly by the nature of the creatures themselves and partly by his own experience that happinesse is not to be found in the creatures He now proceedeth to enquire after happiness in making triall and use of those blessings which God had given him 1 Great Estate 2 Great Wisdom Which point he delivereth by declaring First His communing with himselfe what gifts he had received which were two 1 Great Wisdome 2 Great Estate Amplyfied 1 A Minore Greater then any before him in Hierusalem 2. By the confirmation of it by his experience vers 16. Secondly his making use of the benefit of both these gifts and that by a phrase frequent in Scripture I gave my heart to know wisdom to wit to know the worth of it by
experience and search And to know madnesse and folly to wit by experience thus making use of this great estate to know the worth and benefit of sensuall blessings mentioned Chap. 2. v. 1 to 10. which to do in way of seeking happinesse therein he calleth madnesse and folly vers 17. c. 2. v. 3. Thirdly His observation of the worth of wisdom v. 17. I perceive that this also is vexation of spirit Fourthly His reason of such his judgement upon observation taken from the sorrow accompanying and following wisdome v. 18. Doct. 1. Solomon in his time attained to great excellency both of outward Estate and inward wisdome His Estate was great 1. In wise Princes and Counsellors 1 Kings 4.1 to 6. 2.6 2 In provision for his houshold 1 Kings 4.7 to 19. 3 In multitude and peace of his subjects and in largeness of Dominion 1 Kings 4.20 21 24 25. 4 In beautifull keeping 1 Kings 4.22 23. Compare this with that of Nehem. 5.18 5 In Horses and Chariots 1 Kings 4.26 c. 10.26 6 In Magnificent buildings 1 Kings 6. c. 7.1 2 c. c. 9.17 18 19. 7. In abundance of wealth 1 Kings 10.14 21. Which he got 1 By Sea-voyages 1 Kings 9.26 27 28. 2 By Merchandise in Aegypt 1 Kings 10.28 29. 3 By presents 1 Kings 10.25 4 By Husbandry For those Officers that served his houshold every moneth were overseers of his Heards and Flocks and Vineyards this care he adviseth his sonne Prov. 27 23 to 27. His Wisdome was great First By the meanes of it 1 From his youth up by Gods blessing in nature 1 Kings 2.9 2 Prayer choosing it above all blessings 1 King 3.9 to 12. 3 Experience Eccles 1.16 Secondly in the effects of it 1 King 4.32 33. Thirdly in comparison of all others 1 Kings 4.29 30 31. Fourthly In the same of it and the use made of it 1 Kings 4.34 c. 10. to 17. Reasons of these so great blessings given him of God 1. The upright-heartednesse of his Father 1 Sam. 13.14 2. Because he was to be a type of Christ who aboundeth in all riches and treasures of wisdome and blessednesse that of his fulnesse we might all receive supply of all our wants John 1.16 Vse 1. To teach us the right and ready way to attain wealth and wisedome and to procure it to our children which are 1. Upright-heartedness giving up our wills to be guided by Gods will For that is an heart after Gods heart 2. Prayer for wisedome above wealth or any other outward blessing 1 Kings 3.11 12 13. 3. Just and honest dealing without bribery or partiality Solomons Throne was established by justice He never wronged any 4. A wise care reaching to the outmost corner of all our affaires 5. Bountifull dispensing the talents we receive to publique good of others Vse 2. To teach us not to rest in inward gifts or outward blessings to preserve us from falling but in humbleness of heart to depend upon Christ Solemon with all these blessings fell fearfully Doct. 2. It is the part of a wise Christian to consider within himselfe what inward and outward blessings he hath received Solomon communed with his owne heart Lo I am come to great Estate and have gotten more Wisdome c. Psalm 126.3 Reason 1. How shall we else be thankfull to the Lord for the blessings we enjoy Reason 2. How shall we else employ the talents we have received to Gods best advantage Vse To teach all men especially great men to follow Solomons example herein A Steward that never setteth downe his Accompts what he hath received of his Lords moneys will never make a good Accompt of the expence of it We must not be so brutish as the swine or other beasts that eat what is given them but never commune with their hearts what they have received Eccles 1.17 18. Doct. 1. To give a mans heart to knowledge is the way to obtain I gave my heart to know c. and I perceived c. Reason 1. From the hearts dominion or commanding power over the whole man It setteth the senses awork to look about and listen the minde to understand the judgement to consider and observe the memory to keep up whatsoever might make for the gaining of knowledge Reason 2. The heart set upon a thing will also deal with God about it and neglect no other meanes Vse 1. To teach Students to give their hearts to knowledge which is done 1. By esteeming it a Singular thing 2. By cleaving to it with earnest Affection Vse 2. To stir us up to seek the knowledge of that wisedome much more the beginning whereof is the fear of the Lord. For if Solomon gave his heart here to the knowledge of that wisedome which is gotten by the knowledge of the creatures and humane affairs how much more should we give our hearts to the knowledge of the Creator and our Redeemer whom to know is eternal life John 17.3 Giving our hearts to this we shall obtain even this also Pro. 23.26 2.2 to 5. Doct. 2. It is a wise mans part seriously to observe and consider what good he getteth by his own wisedome verse 17. To know wisedome He meaneth to know it experimentally to know the worth and benefit of it Reason 1. It is the part of wisedome to observe the goodness of every thing as knowledge observeth truth and therefore it should not be wanting to observe the goodness of it selfe The eye can see each thing but it selfe but it is the glory of wisedome the eye of the soule to see it selfe with reflecting upon it selfe Reason 2. Else we shall take this talent in vaine if wee doe not consider what it is good for otherwise we shall either undervalue it or overvalue it Vse To reprove a common fault in Schollers who seek to gather more and more knowledge but never consider what to doe with it or what use to put it to or what themselves are the better for it All things but the last end are no further good then as they lead to him He onely good in himselfe and for himselfe We need not consider what further good we get by him To get him is abundantly good enough To look at any thing as good in it selfe without looking further what it is good for is to put it in the place of God which is that Atheism Doct. 3. To give ovr selves to make use of our great estate according to the nature of it will give us to know by experience madness and folly Solomon had observed in vers 16 that God had given him a great Estate and great Wisdome In this 17 verse he giveth his heart to know the use and benefit and worth of both of Wisedome first and then of his great Estate Now instead of knowing the use and benefit of his great Estate he putteth it to know madness and folly As if the giving of his heart to make use of it were to lay
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
happinesse therein is vanity madnesse unprofitableness Reason 1. There is emptiness in such mirth In the midst of it the heart is sad the end of it is heaviness Prov. 14.13 Isay 50.11 Eccles 7.6 Reason 2. To frolick it in the midst of so many sins and dangers is not the part of a wise man but of a mad man rather Dan. 5.7 James 4.9 Vse 1. To reprove the vanity and madness of Epicurean gallants voluptuous livers Vse 2. To exhort us to believe Solomons experience who hath proved it to our hand and not to place and seek happiness in mirth and jollity Psalm 4.6 7. Eccles 2.3 to 11. Verse 3. I sought in mine heart to give my selfe unto wine yet acquainting mine heart with wisedome and to lay hold on folly till I might see what was that good for the sons of men which they should doe under the Heaven all the dayes of their life 4. I made me great works I builded me houses I planted me vineyards 5. I made me Gardens and Orchards and I planted trees in them of all kind of fruits 6. I made mee pooles of water to water therewith the wood that bringeth forth trees 7. I got me servants and maidens and had servants born in my house also I had great possessions of great and small cattel above all that were in Jerusalem before me 8. I gathered me also silver and gold and the peculiar treasure of Kings and of the Provinces I gat me men-singers and women-singers and the delights of the sons of men as musicall instruments and that of all sorts 9. So was I great and enereased more then all that were before me in Jerusalem also my wisdom remained with me 10. And whatsoever mine eyes desired I kept not from them I withheld not mine heart from any joy for my heart rejoyced in all my labour and this was my portion of all my labour 11. Then I looked on all the works that my hands had wrought and on the labour that I had laboured to do and behold all was vanity and vexation of spirit and there was no profit under the sun DOct. 1. To give up a mans self to seek his chief joys and happiness in outward comforts and delights is to take hold of folly Solomon here seeking to give himselfe to wine and great buildings and planting and gatherings of wealth and cattell as also to great retinue and musick to see what was the chief good thing of the sons of men saith here of himself he layd hold on folly vers 3. Reason These outward delights deeply tasted of do dull and stupifie our minds to the discerning and relishing heavenly and spirituall comforts And what is folly else but Stupor sensus in judicando Prov. 20.1 27.7 Hos 4.11 Gen. 27.4 Isaac his affecting Venison perverted his mind and will to divert the blessings of God and his own love from his better sonne to prophane Esau Feeding of sweet meats does take away the taste of our drink so doe these outward delights fed upon infatuate the soule to the disrelishing of the water of life Vse 1. To shew us how much more folly it is to give a mans selfe to seek pleasure in unlawfull delights as in drunkennesse whoredome Cards Dice Interludes c. If all lawfull fruits tasted on doe not satisfie how much lesse will it satisfie us or blesse us to taste of the forbidden fruit Vse 2. To wean us from placing our chiefest contentmenâ— even in these lawfull profits and pleasures It is but folly to set â—our hearts upon transitory sensuall blessings which are but trifles in comparison of Spirituall and Eternall blessings Vse 3. To stir us up to lay hold of eternal life the favour of God the pardon of sin the grace of Gods spirit the wayes of obedience to Gods Commandements This is as true wisdome as the contrary is folly Vse 4. To watch over our spirits least they grow unsavoury the more we enjoy outward sensual contentments and delights Doct. 2. Wisdome may be held with the large seeking after delight in these outward things but with much hazzard Solomon in the end almost lost himself in these sensual delights Reas 1. Qui vadit per praecipitium vergit in ruinam He that walketh in the uttermost extent of the borders of his Christian liberty will soon degenerate and fall into some licentiousnesse Reas 2. The body pampered with all contentments kicketh against the spirit Deut. 32 15. 1 Cor. 9.37 Vse 1. To discourage us from making like tryal as Solomon here did whether mans chiefe good might be found in outward pleasures and profits His wisdome was much hazzarded in so doing yea blemished and Eclipsed how much lesse shall our lesse wisdome hold out in such tryals Better is it for us to trust and believe Solomons experience then to try to our cost and danger as he did Solomon himself led himself into temptation by this course If we will not be warned by his fall our danger will be the more desperate Doct. 3. God alloweth us to rejoyce in these outward things pleasures or profits though not to seek or place our happinesse in them Reas 1. It is the portion which God giveth a man of all his labour Text v. 1.10 and v. 24.26 Reas 2. It is a just ground and good help and meanes to stir up our selves to the cheerful and thankful service of God Deut 28.47 Reas 3. It doth good like a medicine healing some bodily infirmities and strengthning to each good duty and to freedome in it Prov. 17 22. Neh. 8.10 Reas 4. Hilaritas in Domino est indicium animi hene sibi conscij godly cheerfulnesse is a token of a good conscience Prov. 15.15 Vse 1. To teach us not to defraud our selves of such lawful delights as the Lord alloweth us in the good things we enjoy we shall do him and our selves also injury in so doing Doct. 4. He that shall take a just account and survey of all the happinesse he getteth by his worldly profits and pleasurts shall finde for his felicity vanity for tranquillity of minde vexation of spirit for advantage no profit Reas 1. Of Vanity 1. God never sowed mans happinesse in those outward things how then shall we there reap it 2. Gods curse hath brought vanity upon the whole creature and all the fruits of it by reason of our sin Rom. 8 20. Reas 2. Of vexation of spirit 1. The delusion of our hopes which we promised to our selves by these outward things must needs vex us 2. The distempering of our bodies but especially of our spirits by these sensual delights must needs grieve a good spirit Reas 3. Of no profit 1. For in them we save not our souls but rather lose them Matth 6.26 Vse 1. To teach men destitute of these things not to think themselves miserable for want of them for they that have them are not thereby happy Vse 2. To teach men that enjoy these things not to presume of more good
wrong end But Solomon doth well to tell us plainly how it fell out with him upon his labour so bestowed that we may also see what we may expect in the like case Vse 1. To teach Schollars that labour for natural or civil wisdome and other men that labour for wealth or honour or pleasure not to expect or seek greater happinesse in them then they are able to yeild If we do we shall finde our labour lost yea wearysome to us in the end These things we may labour for but not as our chiefest good but to some further higher end If these things be the top of our hopes and desires and the last end of our labour we shall lose our labour and happinesse both Obj. But doe not many Schollars that seek for no further happinesse then learning and wisdome finde good contentment therein free from such hatred of their labours And so doe not many worldlings finde the like in their wealth c. and never think their labour lost Answ True But such men never cast up their accounts as Solomon here did to see whether they have indeed found true cause of contentment true happinesse indeed in these things If they had or did doubtlesse they would finde no better issue then Solomon had done Verse 12. Doctr. 2. It is a wearysome and odious thing to seek happinesse in those things which we must leave behinde us As Solomon was to leave all those great works behinde him which he had wrought by his great wisdome and wealth together with all the comforts which they afforded him 1 Tim. 6.7 8. Reason 1. From the great need we stand in of happinesse when we depart hence yea then have we most need of it if otherwise we then fall of it we become eternally miserable Vse 1. To shew the excellency of godly men above others they carry the happinesse with them which others leave behind them Prov. 12.26 When a wordly wealthy man hath made his will and left all his estate to such and such what hath he left himself to carry away with him but the anguish and misery of a guilty conscience and the expectation of worse Vse 2. To exhort therefore to labour more for godlinesse then all earthly blessings It is indeed great gaine which will go currant in this world and that which is to come 1 Tim. 6.6 and 4 8. It is a great gaine that bringeth Gods blessing and no sorrow with it Prov. 10 22. Doct. 3. A wise man may have a son grown up to mans estate and yet be uncertaine what he will prove when he commeth to enjoy his fathers living Solomon was old before he fell to Idolatry 1 Kings 11.4 and some yeares he must needs spend in building those Temples to his wives Idols after which time he wrote this Book so that now he was become very old And therefore Rehoboam could not be young when he wrote it for he wrote it not long before his death and at his death Rehoboam was 41 yeares old 1 Kings 14.21 And yet Solomon notwithstanding all his wisdome and deep insight into the nature of all the creatures and into the manners of men he was not able to say whether his son would become a wise man or a fool Reas 1. From the government of wise Parents over their children which keepeth them in from shewing forth their own spirits Donec liberius vivendi sit copia Adoles centulis quî vitam scires aut Ingenium nosceres dum aetas metus magister prohibebant Reason 2. From the change of outward estate which often changeth inward conditions Honores mutant mores Sixtus an humble crouching Cardinal but none so resolute and stour a Pope A Cardinal of the Spanish Faction a Pope against Spaine Reas 3. From the various dispositions of some young men especially Rehoboam himselfe sometime doth foolishly after his comming to the Kingdome 1 Kings 12.14 sometimes wisely 2 Chron. 11.5 to 12 23. If he were thus various after he came to the Crown how much more before Vse 1. To teach youth to take notice of their own uncertainty of spirit that they may more seek to be established with grace Vse 2. To teach Parents as much as may be to season their children with grace and to teach them in the Trade of the best wayes especially and then are they most likely to foresee their constancy Prov. 22.6 Vse 3. To exhort Parents to traine up their children above all graces to humility For pride is the only sin for which God is wont to strike with madnesse Dan. 4.30 31 32. That other cause of destraction to wit spiritual anguish through brokennesse of spirit Psal 88.15 which Heman fell into will not blemish reputation of wiseome 1 Kings 4.31 God is wont to heal it Doctr. 4. It is a wearysome vanity tending to make a man to despaire of all his labours a wise man and an honest man to leave his estate either to an heire of whose wisdome he is uncertaine or to any who hath not laboured after wisdome and honesty verse 19.20 21. This double vexation befell Solomon first he was uncertaine what his son would prove wise or foolish 2. He saw for the present he took paines neither for wisdome nor equity or honesty as himselfe had done yea it may be he also foresaw what losse of his estate might befall his son ten parts of it to fall to Jeroboam a man that made Israel to sin And yet in Libanus and other parts of Israel Solomon had built much 1 Kings 9.19 Reason 1. For so a wise man is likely to be a drudge to a fool an honest man to a wretch a painful man to an idle Vse 1. To weane wise men and so all men from voluptuousnesse that is from placing their happinesse in earthly comforts Otherwise it would never have thus vexed Solomon to have been uncertaine of his heire For it would have contented him and ought so to have done 1. To have enjoyed the comfort of his own labours himselfe whilst he believed Psal 128.2 2. To have employed them in his life time to the good of others 3. To have trained up his heire with as much good education as he could 4. To have disposed his estate at his death as wisely as he could 5. To cleare doubtful events to God who disposeth of all things wisely and justly Vse 2. To moderate mens eager pursuits after wealth little know we what manner of men we labour for 3. To reprove our carnal confidence who thinke to make sure to leave our estates in a good hand and there to abide from one time to another A thing more then Solomon could foresee or provide for 4. To moderate our judgements when we see mens estates fall into the hands of foolish and prodigal heires not streight to think they were ill gotten Solomon had laboured in equity as well as in widome and got all his estate honestly yet it was scattered ten parts of it in
his sons dayes in the hands of a stranger Doctr. 5. To seek felicity in wealth and pleasure c. will put a man to continual griefe and restlesnesse day and night verse 22 23.1 Tim. 6.10 Riches and pleasures are as thornes not onely to choake good seed in us Luke 8.14 but also to prick and pierce our selves with many sorrowes Reason 1. Their multitudes are a burden Eccles 5.12 as many cloathes on a mans bed will put him into a swear and not suffer him to sleep so multitudes and abundance of wealth For they carry with them many Cares Feares and Uncertainties Vse 1. To weane us from seeking such troublesome comforts Labour we for riches so as we may have them with Gods blessing which addeth no sorrow Prov. 10.22 Vse 2. To exhort to labour for spiritual treasure which makes our sleepes sweet and our dayes comfortable Job 35.10 Psal 77 6. Prov. 15.15 Eccles 2.12 to 23. WHen Solomon saw that the exercise of his wisdome about the creatures and his employment of all the creatures unto delight which he calleth madnesse and folly did neither of them satisfie his heart but both of them alike yeild him vanity and vexation of spirit it gave him occasion to consider whether they were not both of them in comparison equal or what excellency there was in the one above the other And this he could as well as any undertake because he excelled all men in wisdome 1 Kings 4.30 and Chap. 3.12 Doctr. 1. A wise man that shall compare together wisdome and folly that is the exercise of wisdome about the knowledge of the creatures and the employment of a great estate to try what chiefe good there may be found in creature comforts shall finde as much excellency in wisdome above folly as in light above darknesse in sight above blindnesse verse 13.14 See this opened and applyed in the notes on pag. 42 43. Doctr. 2. Though the excellency of wisdome above folly he as great as the excellency of light above darknesse and of sight above blindnesse yet one event happeneth both to the wise and foolish which Solomon proveth by instances both 1. Dye alike 2. Are forgotten alike vers 14 15 16. Reason From the condition of the creatures they are temporal and serve to support a temporal and mortal life but when this life is ended we leave them and they leave us Vse 1. To teach wise men and fooles too to prepare and provide for another life and honourable remembrance after it by another course then either wisdome or wealth Faith is the onely way 1. To eternal life Joh 11.25 26. 2. To honour Hebr. 11.2 Doctr. 3. To consider the like event befalling to the wise and to the foolish it may breed in a wise man that exerciseth all his wisdome and labour about creatures and creature-comsorts deep discontentment sadly to be weary both of his wisdome and of his life and of all his labour wherein he hath exercised his wisdome under the Sun Verse 15. Why was I then more wise Verse 17. Therefore I hated life Verse 18. Yea I hated all my labour Verse 20. And I went about to cause my heart to despaire of all my labour Reas 1. From discerning the equality of the like event to himselfe as to the foolish to wit 1. To dye 2. To be forgotten 2 From the necessity of leaving all vers 18. 3 From the uncertainty of the wisdome or folly of such to whom he shall leave it verse 19. in likelyhood to leave all to such as have not laboured in wisdom knowledge and equity as Solomon left all to Rehoboam who was foolish and weake 1 Kings 12 8. 2 Chron. 13.7 Jereboam who though industrious 1 Kings 11.28 yet laboured not in equily 4 From the portion which a wise man reapeth of all his labours to wit sorrow griefe restlessenesse by night verse 22. Quest But was it well done of Solomon thus to be discontented and weary of these good gifts of God 1. His wisdome 2. His life as well as of his labour Ans No But Solomon did well thus to confesse his own distemper before the Church to let them and us all see what we shall get by imployment of our wisdome and great estates to seek happinesse in creature-comforts To exercise our wisdome in the knowledge and study of the creatures to employ them or to teach others to employ them in Physick and Chyrurgery it would never have made a man weary of it in that course And in like sort to employ our great estate in due supportance and refreshment of our selves education of our families maintenance of Church and Commonwealth succour of poor widdowes and fatherlesse as Job did would never have made a man weary of his Labour But to try to seek what happinesse might be found in all creature-comforts that is it which is vanity and vexation and maketh a man weary of wisdome life labour As if a man should employ his wisdome Art and skill in the Secrets of nature and lay out a great estate to finde the Philosophers stone what shal he finde at length but cause to be weary of his wisdome life and labour so bestowed in vaine Reas 1. From the curse of God upon wisdome wealth and labour bestowed upon an end which God never ordained them unto Vse 1. For a warning to Schollars not to blesse themselves in all the wisdome they get by the study of the creatures nor in all the labour they take about that knowledge so as to make it their end to excel herein but so to subordinate all to some of Gods ends that he may accept them and their labours least otherwise he make them weary of all thorough discontentment Vse 2. To teach men of estates not to blesse themselves in their great estates nor in all the creature comforts they can get by them It will at length leave them in deep discontentments Vse 3. To teach us so to use our wisdome and estates as the employment thereof the fruit thereof may not dye with us but may be carried along with us Rev. 14.13 Then it will not grieve us as it did Solomon verse 18. to leave our labours behinde us Vse 4 To endeavour faithfully the good education of our children that whether they prove wise or foolish we may have comfort in our conscionable care of their good And we faithfully endeavouring their good shall finde God ordinarily blessing our endeavours so far to them as we shal leave all behinde us to them with comfort Eccles 2.24.25 26. 24. There is nothing better for a man then that he should eat and drink and that he should make his soul enjoy good in his labour This also I saw that it was from the hand of God 25. For who can eat or who else can hasten hereunto more then I 26. For God giveth to a man that is good in his sight wisdome and knowledge and joy but to the sinner he giveth travel to gather and to
seek for happinesse in their labours about the creatures verse 26. Reas It is a curse of God Levit. 26.16 Vse To stir us up the more to godlinesse thereby we shall finde good in our labours or if we be disappointed that also will worke our further drawing neere to God Hos 2.6 7. Eccles 3.1 to 9. Verse 1. To every thing there is a season and a time to every purpose under the heaven 2. A time to be borne and a time to dye a time to plant and a time to pluck up that which is planted 3. A time to kill and a time to heal a time to break down and a time to build up 4. A time to weep and a time to laugh a time to mourne and a time to dance 5. A time to cast away stones and a time to gather stones together a time to embrace and a time to refraine from embracing 6. A time to get and a time to lose a time to keep and a time to cast away 7. A time to rent and a time to sew a time to keep silence and a time to speak 8. A time to love and a time to hate a time of war and a time of peace 9. What profit hath he that worketh in that wherein he laboureth TO every thing there is a limitted terme or Period and a time to every will or purpose under the heaven c. Solomon having shewed the vanity of all the creatures towards the attainment ol felicity and that First partly by their own nature Cap. 1.1 to 11. Secondly partly by the great experience and tryall which himselfe had taken of them both in First The knowledge and study of them Chap. 1.12 to 18. 2. The imployment and improvement of them to sensual delights Chap. 2. he in this Chapter the former part of it and in these words sheweth the vanity that lyeth upon the estate and actions of men by the viciâ—…itude and variety of them and that by the determined Appointment and limitation of Gods purpose and providence Parts of the words First an Assertion that all things under heaven are subject to variety and vicissitude of changes and that by the determinate appointment and limitation of God verse 1 to 8. 2. A Collection or inference of the unprofitablenesse of mens labours in regard thereof The Assertion he first delivereth in a general Proposition verse 1. Secondly He declareth and proveth it by an induction of 28 particulars verse 2 to 8. In the Assertion the word translated Season is a set or limitted time or a determinate period as the word is used for an appointed set time Ezra 10.14 Neh. 10.34 And the meaning is not to shew there is a fit season allowed us of God for all things done under heaven For First That is not true If it were what is that to demonstrate the vanity or unprofitablenesse of mens labour about the creature which is here the scope of Solomon And when he saith to every purpose or as it is in Hebrew to every will he meaneth by a Metonymy to every thing which a man willeth or purposeth or performeth In the Induction the 28 particulars consist of 14 paire of contraries wherein a man changeth from one contrary estate or course unto another whereof the first paire is natural to be borne to dye Secondly the rest voluntary and they are either First private and domestical as a time 1 Of planting and pulling up 2 Of breaking down and building 3 Of weeping and laughing 4 Of mourning and dancing 5 Of casting away and gathering stones 6 Of â—mbracing and refraining 7 Of getting and loosing 8 Of keeping and casting away 9 Of renting and sewing 10 Of silence and speech 11 Of love and hatred Secondly Politicke as First Of killing and healing Secondly Of War and Peace Eccles 3.1 to 9. DOct. 1. The times that passe over us bring upon us many changes yea often from one contrary to another Doct. 2. To every change that befalleth us even to every state and businesse of men under heaven there is a time limited and determined by God Doct. 3. This change of mens estates and the limitation of the times thereof leaveth a man no profit by all his labour towards the attainment of Happinesse But for brevity sake all these may be handled together Doct. 1. As the maine proposition of the Text. Doct. 2. As the principal reason of it Doct. 3. As the chiefe use of both For proofe of the first Doctrine Psal 30.5 6 7. Lament 1.1 2 and 4 1 2 7 8. Isa 1.21 22. John 21 18. The people sometimes cry Hosanna sometimes Crucifie Peter fometimes maketh a glorious confession of Christ sometimes a grosse denyal Paul sometimes as an Angel of God Gal. 4.14 sometimes an enemy Gal. 4.16 Nebuchadnezzar sometimes flourishing in his Palace sometimes grazing among the beasts restored againe Reason 1. From the determinate purpose of God to limit mens times and changes Job 14.5 and 7 1. John 7.30 and 8 20. Luke 13.32 33 and 22 53. Acts 13 25 26. Psal 31 15. Acts 17 26. Dan. 5 26. Grounds whereof First Gods soveraignty over us and so his dominion over our times Acts 1.7 The heire while under age hath his time limited Gal. 4.1 Secondly Gods faithfulnesse to us Psal 119.75 If our times were in our hands we would never see ill times If in Satans hands he would never suffer us to see good dayes Thirdly Our aptnesse to settle upon the lees and to corrupt if not changed Zeph. 1.12 Ier. 48 11. Psal 55 19. Secondly From the contrary principles dwelling in us whence variety yea contrariety of changes of carriage Gal. 5 17. Thirdly from the Instability of all the creatures and their outward estates by reason of the curse Gen. 3.17 which though to the godly it be changed to a crosse yet the crosse abideth to them the curse to the wicked 1 Kings 14.15 Vse 1. To weane us from fastening our hopes and desires after happinesse in any estate here below Matth. 6.19.20 Prov. 23.5 1 John 2.15 17. The unsetlednesse of all things here below demonstrateth their unprofitablenesse unto happinesse Secondly to keep us from presuming of our own undertaking and from profession of absolute purposes and promises without subjection to the wil of God Jam. 4.13 14 15. Luke 12.19 23. Prov. 27.1 3 To moderate our mourning in hard times and our rejoycings and confidences in good houres Psalm 39.9 and 115 3. Mich. 7.7 8. Psalm 30.6 7. 4. To stir us up to seek and wait for a setled mansion in heaven Heb. 13.14 5. To take off the plea for dancing hence For it is not said there is a lawful time to dance but a limited time Herodias daughter Salome had a time to dance as to earne halfe a Kingdome for a dance and to get Iohn Baptists head So another time of a contrary dance when falling through the Ice if we may believe Nicephorus lib. 1. cap. 20. her feet capered under water and
accident or occasion Acts 4.27 28. 2 Sam. 12.11 12. Reason 2. From the nature and condition of the creatures They are all Gods instruments Heb. 1.14 Isay 10.5 15. 44.28 Joel 2.25 Matth. 8.8 9. Obj. 1. There â—…eatures may be said to be Gods instruments because he may and doth use them when he will not that he doth always use them Answ Yes alwayes when they work at all The Devil himself and all his instruments are indeed but Gods instruments So Faith beholdeth them Job 1.21 Hence always Gods ends are more fulfilled then the ends which the instruments aymed at Gen. 45.7 8. with Ch. 37.20 Obj. 2. Hos 8.4 Answ It s meant Not of his Providence See 1 Kings 12.24 But of his Ordinance Obj. 3. Zach. 1.15 Ans They helped forward destruction beyond Gods approbation but not beyond his providence Obj. 4. What need then of Counsels Commandements Rewards and Punishments Answ As if the wind need not blow because a wind-mill cannot move but in and by the wind These Commandements and Counsels c. are the blasts by which God moveth us Obj. 5. Thus you take away free will from the creature not onely in acts of spiritual grace but even in morall and civill actions Answ No such matter For God determineth all actions not by imposing necessity upon the will but by inclining it according to the nature and liberty of it to wit 1. In good actions by First infusing good gifts Exodus 12.36 Secondly exciting by good motions Thirdly Propounding good objects 2. In evill actions by First eliciting the evill within into outward act First by leaving to Satan and evill objects John 13.2 Secondly by propounding good objects Psalm 105.24 25. Secondly occasioning the choyce of evill as Adams fall First making the Subject mutable and declinable Secondly giving leave to instruments to tempt as Satan in the Serpent Thirdly by propounding objects Faire Fruit Good Name Vse 1. To teach us to feare before the Lord Text Phil. 2.12 13. Jer 10.5 6 7. Our Saviour calleth us to feare him that can cast both body and soule into Hell Luke 12.4 5. How much more to feare him that can cast both body and soule into sinne which is worse then Hell and or himself most pure and holy in so doing Isay 6.3 9 10. Vse 2. In Gods fear to acknowledge him in all our ways as those who can doe nothing without him and who worketh all our works for us Prov. 3.5 6 Psalm 57.2 Isay 26.12 Vse 3. To look higher then the creature in all things befalling us which will traine us up to 1. Patience in evils 2. Contentment in evills Job 1.21 2 Sam. 16.10 Psalm 39.9 3. Thankfulnesse for that which is good Gen. 33.10 Neh. 2.8 Ezra 7.27 4. Fruitfulnesse or making a good use of all occurrences whether good or evill befalling us If Gods hand be in every thing surely good may be gathered out of it Psalm 116.16 Amos 4.6 8 9 10 11. 5. Courage in all approaching danger All our hairs are numbred A sparrow falleth not to the ground without God Mat. 10.29 30. Vse 4. To teach us the vanity of all humane endeavours and purposes without God James 4.13 to 16. Eccles 3.15 15. That which hath been is now and that which is to be hath already been and God requireth that which is past COherence see above verse 10 11. These words expresse the fourth observable thing in the changeable course of Gods providence about the sonnes of men to wit That there is a setled order and constancy in that instability as there is in the motions of the Heavens and heavenly bodies There is great variety of changes in the Moone yet great constancy in that variety as it was in one moneth so in another Solomon had such a like speech before Eccles 1.9 10. but there he spake of the works of Creation or of Nature as Spring Summer Autumn Winter c. but here he speaketh of the work of providence That which hath been is now c. Not that the same individual things shall returne againe for dead men shall returne no more into this world Iob. 7.8 9 10. neither doth he speake of Gods extraordinary and miraculous actions whether of Judgement or Mercy Exod. 10 14. Deut. 4.32 33. Iâ—…sh 10.12 13 14. 2 Kings 20.11 nor of the rare and singular inventions of men as of Printing or Guns But he speaketh of the works of Gods ordinary providence in disposing of the variable changes of the estates and affairs of the sons of men which though they be carried with great variety yet are they carried also with great stability and correspondency and sutablenesse one to another Doct. 1. The former wayes and workes of God in disposing of the estates of the sons of men God bringeth them about againe from one generation to another 2 Pet. 2.4 to 9. Rom. 11.21 Jer. 7.12 14. Psal 48.8 1 Cor. 10.11 Gods former dealings with the sons of men in former times are precedents of what he will doe in after Ages Reas 1. From Gods nature which is ever like it selfe Heb. 13.8 10 12 28 29. Mal. 3.6 2. From the correspondency of Gods workes to his word every work of God fulfilleth either some promise in the word or some threatning Now the word is ever sutable to it selfe so is Gods worke The examples of Gods dealings in Scripture would be of no use to us if they were not precedents and patterns of the like to be performed in like cases in after times 1 Cor. 10.11 Rom. 11 21. Josh 1.5 with Heb. 13.5 Jam. 5.11 and verse 17.18 Vse 1. Against Manichees who thinke one God to have governed in the old Testament another in the new But the sutable carriage of all things now as then argueth the same hand to rule both then and now Heb. 12.29 It is also a refutation of fortune for fortune is not stable nor keepeth any certaine or proportionable course 2. To lend both comfort and stay and warning also to Gods people from the course of Gods providence to his people of old Psal 22.4 5 77 10 11. yea from Gods former dealings with our selves Psal 77.6 1 Sam. 17 34 to 37. warning also Heb. 12.28 29. Psal 99.6 8. Beware of breaches in general Courts It will presage and produce like effects as breach of Parliaments hath done in England 3. To threaten to wicked men like judgements which have befallen others for like sinnes in former Ages Dan. 5 18 to 28 2 Pet. 2.4 to 9. Iude 11. Iob. 4.8 4. To teach the children of God to persevere in like constancy and to keep an holy correspondency in all their actions and courses that we may be like to our heavenly Father Eccles 3.16 17. 16. And moreover I saw under the Sun the place of judgement that wickednesse was there and the place of righteousnesse that iniquity was there 17. I said in mine heart God shall judge the righteous and the wicked for there is a
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
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
restlesse labour and care It yieldeth neither satisfaction nor refreshing It stupifieth and besotteh the heart Vse 5. For a signe of covetousnesse It setteth a man upon more labour then cause we rather covet wealth then consider what to do with it We bereave our selves of many usefull comforts Vse 6. To labour for such wealth as wil satisfie and which wil not bereave the soule of good but feed and refresh it with the chiefe good Esay 55.2 3. Eccles 4.9 to 12. 9. Two are better then one because they have a good reward of their labour 10. For if they fall the one will lift up his fellow but wo to him that is alone when he falleth for he hath not another to help him up 11. Again if two lie together then they have heat but how can one be warm alone 12. And if one prevaile against him two shall withstand him and a threefold cord is not quickly broken UPon occasion of speech of the vanity that befalleth the lonesome estate of men by covetousnesse he declareth another vanity that befalleth the lonesome estate of men though covetousnesse be wanting through unprofitableness and helplesness and therefore preferreth the society of two and much more of three before lonesomnesse And that in all the affairs which are incident to humane life which are all of them either first Voluntary of which kind he putteth in as in the rest one example for many as labour Two have a better reward for their labour v. 9. Secondly Casual if the one fall the other shall help up his fellow Which he amplifieth by the woe or misery that may befall a lonesome man in such case for want of help v. 10. Thirdly natural if two lie together then they have heat amplified by deniall of warmth to one alone v. 11. Fourthly violent If one prevaile against him two shall withstand which he amplifieth by a Proverbiall Epiphonema A threefold cord is not easily broken v. 12. Doct. Society in all sorts of humane affaires is better then Solitariness Some conceive this place spoken in praise of marriage and preferment of it above single life but though that have the place here marriage being one kind of society yet is not marriage onely here meant Yea the Proverb of a threefold cord doth not so fitly agree to that Polygamy is not preferred before Digamy I mean before the marriage of two one man with one woman First in voluntary affaires God would have two workmen chiefe about the Ark 1 Bezaliel 2 Aholiab Exod. 31.2 6. The Egyptians in Pierius Hieroglyphicks expressed the unprofitableness of a solitary man by one milstone which alone grindeth no meale but with his fellow is most serviceable to prepare meale and so bread for man In the body all instruments of action are made by paires as hands feet eyes eares legs things c. though but one head it is because a man hath liberty to consult with many heads in any businesse of importance Yea if the business be urgent and require hast yet he hath another his wife in his own family In spiritual things Christ sent forth his Disciples two by two Luke 10.1 Paul and Barnabas sent out together by the Holy Ghost Acts 13.2 And when they fell out Paul took Silas and Barnabas took Mark Acts 15.39 40. Hence a Pastor and a Teacher appointed to assist one another for one Congregation Rom. 12.7 8. In all duties two or three have a special assistance Matth. 18.20 Secondly in Casual events Though a man may travel often and finde no harm meet with no fall or having fallen may help himselfe yer sometimes a dangerous fall happeneth in which society helpeth and saveth Luke 10.30 which is most apparent in spiritual fals 2 Sam. 12.1 to 13. 2 Chron. 19.2 In these fals which are bodily men sooner feel their falls and the danger of them but in spirituall falls sinne is of a venemous nature and like some poysons blindeth the eyes and stupifieth the feeling so that here a faithful Christian helper is a special mercy Thirdly In natural dispositions and works if one lie alone in old and cold age or in cold weather he is without heat 1 Kings 1.1 2. Brands of fire laid together keep heat one alone though never so wel kindled goeth out In spiritual matters much more Compare 2 Cor. 1.12 13. with Acts 18.5 See also 2 Chron. 24.2 17 18. 26.5 16. Fourthly In violent assaults one much helpeth his fellow 2 Sam. 10.9 to 12. In spiritual assaults it is the like case Eve alone yeilded to the tempter who if she had kept with her husband and consulted with him might have resisted the temptation and kept her innocency Reason 1. From the Lords appointment of mankind to live in Societies first of Family Gen. 2.18 Psal 68.6 Secondly Church Ephes 2.19 22. Thirdly Commonwealth Ephes 2.12 Reason 2. From the variety of gifts given to the sonnes of men and to none all that one might stand in need of another and make use of one another 1 Cor. 12.8 to 11. Yea it is so in Civil gifts No man is skilled in all Occupations Reason 3. From the subordination of some Gifts to others as the Bricklayer to the Mason the maker of morter to both whence these together much further one anothers business and so make better riddance of work and get a better reward Vse 1. To refute the Popish Anchorites and Hermites who think solitary life a state of perfection but Solomon judgeth it a woful estate Vse 2. To refute such as love to be alone in all their counsels and proceedings and are not willing to communicate with others Thus pride of heart maketh a man of a savage nature wild beasts love to goe alone but tame by flocks and herds And to teach men to affect society in all their affairs Solomon though full of wisdom yet had a Colledge of wise Councellors 1 Kings 12.6 Vse 3. To perswade also seasonably to marriage yea as preferring it before single life Gen. 2.18 Adam had no need of a wife as a remedy against incontinency yet married Vse 4. To teach men in societies to doe one another the more good Else Solomons discourse falleth Now a daies company doth one another much hurt Eccles 4.13 to 16. 13. Better is a poor and a wise child then an old and a foolish King who will no more be admonished 14. For out of prison he commeth to raign whereas also he that is born in his kingdom becommeth poor 15. I considered all the living which walk under the Sun with the second childe that shall stand up in his stead 16. There is no end of all the people even of all that have been before them they also that come after shall not rejoyce in him surely this also is vanity and vexation of spirit IN these words Solomon declareth the vanity and vexation of spirit that befalleth upon Kings and Princes and so upon Royal estates and that from a double ground or cause
doe so perform it v. 1. 2 To avoyd hastiness and multitude of words before God Whereof he giveth a twofold reason First from Gods heavenly Majesty in comparison of earthly baseness v. 2. Secondly from the folly springing from multitude of words amplified by the comparison of a dream comming from multitude of business v. 3. The words may fitly be opered in opening the Doctrine which ariseth from them Doctr. When we come into the presence of God in holy Assemblies it is for us to take heed to our waies that we may draw nigh to heare and be serious and short in speech before the Lord. To take heed to our feet is a Metonymie To take heed to our waies as Psalm 119.115 39.1 Which implieth First cleansing of our feet that is our steps before holy duties 1 Pet. 2.1 2. Psal 26.6 12. John 13.10 Jam. 4.8 Secondly attention to the performance of holy duties in an holy manner Exod. 3.5 Josh 5.15 Levit. 10.3 Be more ready to heare is better translated Draw nigh to heare rather then offer c. Which drawing nigh to heare implieth First putting away all such things as set God far off from us Jam. 4.8 Psal 138.6 Esay 59.2 Secondly sincere desire and purpose of heart to attend and obey the whole counsel of God Acts 10.33 Else we are far off Mat. 15 7 8. Ezek. 33.31 Thirdly Mingling it with faith that is with faithful Application to our selves Rom. 10 8. Heb. 4.2 Reason 1. From the folly of all sacrifices of all other parts of Gods worship If attention to the word be neglected Text. Prov. 28.9 It is an evil before God and evacuateth the acceptance of all our oblations 1 Sam. 15.22 23. And it is also mixt with vacuity and ignorance to think we are wel occupied and spend our time wel when indeed we lose our labour yea return worse then we came Reason of serious and short speech 1 From Gods heavenly Majesty in comparison of our earthly basenesse v. 2. Prov. 10.19 Matth. 6.7 His heavenly Majesty first knoweth all our wants when we pray Matth. 6.32 Secondly is a spirit that is not moved with words but spirit and life John 4.23 24. Thirdly his own words when he speaketh to us are spirit and life John 6.63 And therefore we must not beat the ayre in hasty and much speech Reason 2. From the vanity and folly of long discourses whether in prayer or preaching Text v. 3 7. Prov. 10.19 As a Dream commeth by much businesse so a fooles voyce by multitude of words v. 3. where blot out in the Translation is known Vse 1. To teach us how we are to esteem holy Assemblies They are the House of God In old time so was the Tabernacle and Temple 1 Kings 9.1 Psalm 132.5 74.8 83.12 Which were Types First of Christ body Iohn 2.21 Secondly Of the Church Assembly 1 Cor. 3.16 Now therefore Church Assemblies are the Lords house 1 Tim. 3.15 Not our meeting House but Gods people in them Acts 7.48 49. John 4.21 1 Tim. 2.8 Vse 2. To reprove falling down to private prayer either first In meeting-houses behind a pillar in the absence of the people Secondly in the presence of the people but not joyning with them All publique duties should be performed first with one accord Acts 1.14 2.46 4.24 Secondly to publique edification 1 Cor. 14.26 Also to reprove Latin-service and Instruction by Images which are to be seen not heard Likewise to reprove standing farre off when we may come within hearing Also carelesse and listlesse carriage in the Congregation standing like pillars driving away the time with sleeping talking gazing about Likewise running out of doores before all be ended Moreover lownesse of voyce in Ministers which hindreth hearing Vse 3. To teach us such preparation before hearing and attention in hearing as may be acceptable to God and profitable to our selves Vse 4. To teach Ministers in Prayer and Preaching both Weight of matter and shortnesse of words Prov. 10.19 20. 29 20 Object But was not Christ long in prayer a whole night Luke 6.12 and Paul in preaching Acts 20.7 9. Answ First upon extraordinary occasions Secondly with as much variety of matter and fervency of spirit as multitude of words Eccles 5.4 to 7. 4. When thou vowest a vow to God defer not to pay it for he hath no pleasure in fooles pay that which thou hast vowed 5. Better it is that thou shouldst not vow then that thou shouldst vow and not pay 6. Suffer not thy mouth to cause thy flesh to sin neither say thou before the Angel that it was an errour wherefore should God be angry at thy voyce and destroy the work of thine hands 7. For in the multitude of dreams and many words there are also divers vanities but feare thou God IN the three former verses Solomon instructed us to avoyd in Gods worship Unreverent neglect of attention in hearing and Rashnesse in speaking before God In these verses he instructeth against the vanity in the delay or neglect of payment of vows When thou hast vowed a vow deser not to pay it Whereof he giveth six reasons Reason 1. From the Folly yea hatefull folly folly hatefull to God to delay payment of vows v. 4. Reason 2. A majori from the betterment of not vowing above not paying v. 5. Reason 3. From the defilement of the whole man by the rashnesse of the mouth in vowing which a man should not suffer Suffer not thy mouth to cause thy flesh to sin v. 6. Reason 4. From the inexcusableness of such a sin from it s not falling under that kind of sins for which sacrifices are wont to be offered Neither say thou before the Angel that it was an errour Reason 5. From Gods anger and vengeance against such vows and such excuses even to the destroying of the works of a mans hands v. 6. Reason 6. From the vanity of such rash vows and speeches yea the variety of vanity in them answerable to what is found in many dreams v. 7. Against all which he prescribeth an Antidote or preservation to wit the feare of God but fear thou God v. 7. Doct. 1. When a man hath vowed a vow to God he is to pay it and that without delay Deut. 23.21 22 23. Psalm 76.11 56.12 Thy vows are upon me as an engagement or debt which a faithful man would be careful to discharge to men much more to God Psalm 50.14 Nahum 1.15 For opening the point it is to be shewn 1. What a vow is 2. What is a seasonable time of vowing and whether now at all in the daies of the New Testament 3. The Reasons against delay of payment of vows 1. What a vow is A lawfull vow it is a promise made to God wherein a man bindeth his soule to perform some acceptable work to God First A promise made to God wherein it differeth from a Prayer In a Prayer we require something which God hath promised
to us In a vow we promise something to God Hence in the Text the vow is said to be vowed to God v. 4. v. 2. Secondly A man bindeth his soule to God in them Num. 30.4 Thirdly To perform some acceptable thing to God unlawfull things we may not vow as the Jewes did Acts 23.12 13. nor impossible nor unsuitable to our calling But two sorts of things are acceptable matter of vows First Religious obedience to God in his Commandements Psalm 119.106 Gen. 28.20 21. Secondly Helps to obedience and removall of impediments Payment of tithes was an help to worship and to the maintenance of it in those daies when God accepted such a maintenance for his Priests Neh 9.38 with 10.29 32. Gen. 28.22 So contributions Acts 4.37 So the vow of a Nazarite 1 Sam. 1.11 Job 31.1 was a removall of an Impediment 2 Cor. 11.10 a prevention of dishonour to Pauls Ministery 2. A seasonable time of vowing is 1. When we stand in need of some special savour from God then as we desire God might draw more nigh to us in special mercy so it is meet we should draw more nigh to God in speciall duty Gen. 28.20 21 22. Num. 21.1 2 3. Secondly When we have received some speciall mercy Psalm 116.8 9. 76.11 Jonah 1.16 Thirdly When we finde our hearts ready to betray us to this or that evil by occasion we may vow against such occasions and vow also the contrary duties Job 31.1 2 Cor. 11.10 which argueth vows are not unseasonable in the daies of the Gospel Fourthly when we are to enter into some new Relation whereof God is the Author and the Duties of the Relation depend upon our Vows or Covenants with God and with one another Thus in marriage Prov. 2.17 Malach. 2.14 And in Church-covenant 2 Cor. 8.5 11.2 Reason 1. From the folly yea hatefull folly folly hateful to God to delay payment of vows v. 4. Reason 2. From the preferment of not vowing before not paying vows v. 5. Reas 3. From the Charg lying upon us to keep our mouthes and the evill of sin redounding to our whole man by rash Vowing v. 6. as who should say We have sins enough and frailties whereto we are subject otherwise we had not need rashly to rush into by such inconsideration Reas 4. From the vanity of the Excuse of such a sin before the Angel as an errour or ignorance where by Angel is meant the Priest or Messenger of the Lord as Mal. 2.7 before whom the excuser of his rash Vow would come and offer sacrifice for his ignorance or error Levit. 4.27 28. the same word here and there oft in that Chapter as v. 2 13 22 27. Reas 5 From the wrath and vengeance of God against such Vows and such Excuses God will be angry at thy voyce and destroy the works of thy hands Thus God was angry with Jacob for Delay Genes 34.30 with 35.1 thus he destroyed Ananias and Sapphira Acts 5.2 to 5. Reas 6 From the variety of vanities in such Vows and Delayes as in Dreames to wit in both first Idleness and unprofitableness secondly Confusion thirdly Troublesomness fourthly Contradictions fifthly Absurdities sixthly Fals-hoods Vse 1. To refute Popish Vowes as to Saints without a Pattern in Scripture See Bell. lib. de cultu Sanctorum c. 9. The like evill is in Vows of Poverty Perpetual Single life and Regular Obedience they like the Idolatrous praying Priests 2 Kings 23.5 for Incense was a type of Prayer Psal 141.2 Vows to the Devil as in Witchcraft Vows of all unlawfull things for all such Vows men that make them are to be humbled for them and to break them lest we draw in God to binde us to sin Vse 2. To exhort to Carefull Payment of our Vows in Baptism in Church-Covenant in Marriage in our Prayers wherein we usually promise to God Duely Psal 119.32 33 34. Vse 3. To exhort to the feare of God as that which preventeth all these vanities verse 7. which befal men in Gods worship This feare of God will helpe us First To vow in sense of our own insufficiency either 1. To make vowes 2. To pay vowes Secondly To depend on Christ for both Eccles 5. v. 8. If thou seest the oppression of the poor and violent perverting of judgment and justice in a province marvel not at the matter for he that is higher then the highest regardeth and there be higher then they AS in the former Verses Solomon sought to prevent the vanities that are wont to be sound in mens performance of Gods Service so in this Verse he seeks to prevent the Vanity of discontentment or discouragement that is wont to arise in mens hearts from the Oppressions of the Poor and the violent wrestings of justice and judgment The Evill here noted is Oppression of the Poor and the wresting of judgment and justice The Remedy he prescribeth against the vanity that might arise in men upon beholding of it is not to wonder The Reason of not wondering is from the regard which the most high God and others higher then Magistrates have of this matter for he that is higher then the highest regardeth and there be higher then these Doct. The beholding of the Oppression of the poor in a Country and of the wresting of justice and judgment should not put a man to wonder Rev. 17.6.7 1 Pet. 4.12 Object The Prophets of God inspired by the Holy Ghost have wondred at it Isa 1.21 yea the Lord himself Isa 59.14 15 16. Ans Wondering may arise from a fourfold cause First Ignorance of the cause Ioh. 7.15 Secondly Crosness to causes or expectation from them Isa 5.4 7. 59.16 Thirdly Strangness or Newness Luke 5.26 Mar. 1.27 Fourthly Astonishment or uncertainty what to do Jer. 4.9 Zach. 12.4 Deut. 28.28 The Second sort of Wondring is only incident to God and that only The other three are commonly found amongst men and are wont to breed in them both discontent and discouragement Reason 1. From the Lords ordering it so implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepeth when he keepeth no hurt done but as he directeth Isa 27.3 Prov. 29.26 Lev. 26.14 15 17. Isa 9.5 Psal 109.6 Reason 2. From Gods soveraignty over such as doe oppresse the poor and wrest judgement and he wil require and requite it Psal 12.5 Lam. 3.36 Job 34 18 19 20. verse 26 27 28. Eccles 3.16 17. Reason 3. From the Preheminence and Presidency of Angels over high Princes Dan. 4.17 2 Kings 19.35 Matth. 18.10 Vse 1. For instruction to people not to wonder at oppressions or wrestings of justice or judgement so as to break forth either into discontent or discouragement Psal 37.1 2 7 8. But instead of wondring first enquire the truth of it whether it be so or no. Gen. 18.20 21. Iosh 22.16 c. with 30 c. Secondly if true 1 See Gods hand in all Lam. 3.38 Prov. 29.26 2 Seek to Reprove Ier. 22.17 and Reform 1
the beginning of it the beginning of it may be harsh and unpleasant but the end of it is wholsome and medicinable v. 8. Fourthly from the excellency of the patient in spirit as otherwise so especially in hearing and bearing the reproofs of the wise above the proud in spirit v. 8. Whereupon he inferreth a grave and wise admonition not to be of an hasty spirit to anger neither in hearing reproofs nor generally in any other case taken from the proper subject of the residence of anger for Anger resteth in the bosome of fools vers 9. Doctr. It is better to heare and bear the rebuke of the wise with submission and patience then with oppression and passion with pride and anger This seemeth to be the very proper scope of Solomons words in this place 2 Sam. 12.7 to 13. 2 Chron. 19.2 3 4. 1 Kings 22.8 Let not the King say so Mat. 16.23 Gal. 2.11 to 14. Reason 1. From the madnesse that a wise man shall fall into by oppressing a wise Reprover in that first he wil distemper and enrage himselfe 2 Chron. 16.10 Secondly he will destroy the heart and life of the gift of reproofe It will no more profit then Physick vomited up or a plaister cast aside Thirdly he may also distemper and enrage the reprover Jer. 20.7 8 9. v. 14 to 20. At least it wil force him to keep silence Amos 5.10 13. This may be referred to the second Reason 2. From the excellency of the word of reproofe in the end above what it appeareth in the beginning Psalm 141. 5. Prov. 28.23 Physick may be bitter and loathsome at first yet health by it recompenceth that Reason 3. From the excellency of the patient in spirit above the proud in spirit vers 8. Patience first possesseth the soule Luke 21.19 Secondly inheriteth promises Heb. 6.12 Thirdly it maketh us perfect Jam. 1.4 Reason 4. Implied in the Text vers 8. from the root of all rejection of reproofe which is pride of spirit Prov. 13.1 15 12. Pride first God abhorreth and scorneth and resisteth 1 Pet. 5.5 Psal 138.6 Prov. 3.34 Secondly is the presage of sudden destruction Prov. 29.1 Vse 1. To teach us to eschew all oppression especially of our reprovers It argueth us and maketh us mad Prov. 28.16 It discourageth a reprover from putting forth the faithfulnesse of his brotherly love Jer. 20.9 Amos 5.13 Yea he is now excused in his silence Matth. 7.6 It eateth out the heart and life of a gift of the reproofe given 1 Kings 22.8 v. 27 28. 2 Kings 5.12 13. Vse 2. To teach us to be patient in hearing and bearing reproofs The end of them is better then the beginning the beginning may seem harsh and bitter but the end is wholsome and comfortable as of all affliction Heb. 12.11 2 Cor. 1.6 7. chap 7 8 9 10 11. It is not meant of all things universally that their end is better then their beginning for it is otherwise in some things 2 Pet. 2.20 Matth. 12.45 Prov. 20.21 But it holdeth in this duty of Admonition and all Afflictions inward and outward to the godly All impatience here argueth pride of spirit as appeareth by the opposition Text v. 8. Vse 3. To teach us to expresse patience rather then pride and to prefer it both in our judgements and in our practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man of a long breath which argueth a patient spirit men of a short breath are soon hot men of hot hearts breath quick and short as in cholerick and aguish men Patient in spirit exceeds the sproud first in understanding and wisdom Prov. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritû a man of a coole spirit is of great understanding Secondly in strength and courage Prov. 25.28 16.32 Thirdly in honour Prov. 22.4 Fourthly in profiting by all means of grace In word Luke 8.15 In affections Rom. 5.3 4 5. Some think it their excellency and magnanimity to bear no coals at any mans hand but to give every man as good as he brings Patience they condemn for cowardise but the Spirit of God judgeth otherwise Eccles 7. v. 9. 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles DOctrine 1. To be of an hasty spirit to anger God forbids it to his people Prov 14.17 Jam. 1.19 Prov. 16.32 The spirit is hasty to anger when anger ariseth First without cause Gen. 4.5 6. Jonah 4.9 This is hasting before the cause Secondly without measure passing the bounds 1. Of our calling Acts 7.26 27. Gen. 34.25 with 49.7 2. Of love First As when instead of brotherly admonition we fall to clamour rayling scolding not reproving sin by Scripture names and arguments but vexatious termes Eph. 4.31 Secondly When we are not fit to pray for those we are angry with Exod. 32.19 30 31 32. 1 Sam. 8.6 with 1 Sam. 12.23 15.35 Thirdly Of reason Luke 6.11 Acts 22.23 2 Chron. 28.9 Fourthly Of Justice Zach. 1.15 Fifthly Of due season 1. After sun-setting Eph. 4.26 27. 2. After the offenders acknowledgement of his offence Luke 17.3 4. And these are hasting before the measure or proportion of the cause Reason 1. From the proper subject of the residence and rest of anger It resteth in the bosome of fooles Text Wherein Solomon takes of an excuse which men are wont to make of their holinesse Though I be somewhat hasty yet I thanke God anger doth not rest with me Yes saith Solomon If thou beest hasty anger resteth with thee and argueth thee a fool For a man could not have anger so ready at hand hastily if it did not rest with him the habit of sinful anger resteth there though the act be quickly transient Object Cholerick men are soon stirred and yet they are not all fooles the fools are commonly sanguine as the simple light fond fool or flegmatick as the dull Asse fool or melancholick as the lunatick fool Answ A cholerick fool is a frantick fool Every complexion in excesse is subject to folly yea to madnesse but if choler be subdued to reason cholerick men though they could be soon hasty if they see cause yet will not be where there is none A man of quick speed for race yet will not run till he see cause Quest But what folly is in Anger Answ First Rashnesse Isai 32.4 Secondly Stiffenesse Jonah 4.9 blinde wilfulnesse Thirdly Outragiousnesse Prov. 27.4 Fourthly Unprofitablenesse Anger unfitteth a man First To do good Jam. 1.20 Secondly To take good 2 Kings 5.12 As a man when his house is all on a light fire himselfe in the midst of it can heare no direction given him from without nor himselfe able to doe ought within So is a man in a burning anger neither able to direct himselfe nor to take counsel from others Reason 2. From the Image of God which should shine forth in us He is slow to anger Psal 103.8 Vse To cast discouragement as it were coole water
the one against the other to the end that man should finde nothing after him DOct. Whatsoever the estate of times be it is out part to consider the work of God as so disposing the times and in setting good and evil times one against another and accordingly in good times to be in goodness and in ill times to look at Gods hand as only able to amend therein As who should say look not at the creature as the chiefe agent in the estate of the times but consider his hand in all estates and make use of them as his hand leadeth unto Job 1.21 1. It is Gods work first to send 1. Good times 2 Chron. 2.11 2 Evil times Prov. 28.2 Secondly to set good and evil times in a vicissitude or enterchange one contrary over against another Jer. 18.7 9. In good times first God maketh mens or at least some chiefe mens hearts and waies right before him 1 Sam. 13.14 Secondly God giveth them a right course and good success in their proceedings Jer. 22.15 16. 2 Chron. 17.3 4 5. In evil times first God giveth men up to the crookedness of their own hearts and waies Psal 125 5. 81.11 12. 2 Chron. 28 1. Secondly God sendeth them cross and crooked issues of their waies 2 Chron. 28.1 to 6. v. 16. to 20. Ier. 22.17 18 19. Psalm 18.26 2. God setteth these good and evil times enterchangeably one against another Sauls times were bad the times of David and Solomon good Rehoboam and Abijam bad Asa and Iehosophat good Ioram and Ioash bad Vzziah and Jothan good Ahaz bad Hezekiah good Manasseth and Amon bad Josias good his successours to the captivity bad after the captivity good Reason 1. From Gods peoples abuse of Prosperity unto selfe confidence Psal 30.6 7. and Luxury Deut. 32.15 Hence followeth calamity and adversity Reas 2. From the humiliation and Reformation of Gods people in adversity Hos 5.15 with chap. 6.1 2. Reas 3. To the end we should finde nothing after God as in the Text. To wit first no stability in the creature but unsetled vicissitudes Secondly No fault in God and his administrations So the phrase and word is taken Iohn 14.30 Iob 31.7 3. Accordingly it is our parts in good times to be in goodness v. 14. Implieth First to be in a good frame Secondly to take a good course Thirdly to be of good cheer or comfort to be joyfull As husbandmen make Hay when the Sunne shineth and Marriners hoyse up and spread abroad their sailes when the wind bloweth faire Acts 9.31 Reas 1. From Gods expectation of store of good fruit in such times Isa 5.1 to 4. Reason 2. From Gods sudden change of times when they are thus abused Isay 5 5 6. Deut. 28.47 48 In evil times to look at Gods hand as only able to amend them Prov. 21.1 Reason 1. From Gods soeveraign power over first Mens hearts Prov. 21.1 Secondly the change of times Acts 1.7 Psal 31.15 Reason 2. From the unprofitableness of all the use of creature-means and helps without God Isay 22.8 to 14. Hos 5.13 14. 2 Chro. 28.20 21. Vse 1. To teach us in all the estate of times not to look so much at the Creatures or Instruments but at the hand of God If Princes be wicked God giveth such and the People into their hands Hos 13.11 Zach. 11.6 If Princes be good the Lord giveth such as a favour to his people 2 Chro. 2.11 Heathens could say Deus nobis haec otia fecit Vse 2. To teach us whatever the times be not to look at them as unchangeable for God wil set one of them contrary to another and we know not how soon Vse 3. To teach us therefore in good times to be in goodness that is First be in a good and thankful frame Secondly take a good course Acts 9.31 be fruitful Thirdly be of good comfort Break off from sinful courses It will prolong tranquillity Dan. 4.27 Vse 4. To teach us in ill times not chiefly to quarrel the creature muchless to quarrel Gods providence Isay 8.21 Neither to imagin that we can redress the evil of the times by our own wisdom or power No look we rather up to God who can make streight that which is crooked both in mens hearts waies or estates And therefore use we such means as may prevaile with him so to doe Means First Let our uncircumcised hearts be humbled to accept of punishment of our iniquities and to confesse our iniquities and the iniquities of our fathers where we have Confession and Contrition Lev. 26.40.41 Secondly look up to Christ our Redeemer the Prince of the Kings of the earth to deliver us Judg. 10.15 Thirdly serious Reformation Judg. 10.15 Eccles 7.15 16 17 18. 15. All things have I seen in the daies of my vanity there is a just man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in his wickedness 16. Be not righteous over much neither make thy selfe over wise why shouldest thou die before thy time 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time 18. It is good that thou shouldest take hold of this yea also from this withdraw not thy hand for he that feareth God shall come forth of them all COherence see in verse 11 12. Doctr. In the best times of Church and Commonwealth a wise man may observe there are just men that perish in their righteousnesse and there are wicked men that continue long in their wickedness By perishing sundry understand crushing and breaking or oppression in their righteousnesse in their righteous and just cause as Naboth in Ahabs time 1 Kings 21.13 and Abimelech in Sauls time I Sam. 22.16 18 19. But it will be hard if not impossible to shew such an instance in Solomons time though in Davids time Vriah so perished but that was before Solomon was born But he speaketh of what he had seen in his time By a wicked man continuing long in his wickedness they understand prolonging his daies or his life in wickedness But his life is not in the Text. And if that were the sense it would cross his reason which he giveth in v. 17. why they should not continue long in wickedness taken from the shortness of the lives of such for why shouldest thou die before thy time I take it therefore by a just man is meant such a just man as is just in his own righteousnesse and at last decayeth and perisheth in it The same word is translated voyd Deut. 32 28. voyd of counsel is perishing in their counsels So the rich man is said to fade away and perish in his waies as the flower perisheth and sadeth in the heat of the Sun John 1.11 Thus the Jewes establishing their own righteousnesse Rom. 10.3 perished in their righteousnesse and did not obtaine the righteousnesse of Christ Rom. 11 7 and 9 31 32. And thus Solomon might observe many in his age and
like enough an eminent man in the Church Abiather the high Priest 1 Kings 2.26 27. Ezekiel observed many such in his time Ezek. 18.24 That many doe continue long in their wickednesse appeareth by Solomons testimony Eccles 8 12. by Davids Psal 68.21 by Jobs Job 3 2. by Isai 65.20 Reasons of the just mans perishing in his righteousnesse 1. From the carnalnesse of such a just mans heart his nature is not borne anew but only awed by some power either of First Legal Terrours Deut. 5.27 Secondly Good Education 2 Chron. 24.2 17 18. Thirdly Good Company Such as returne to evil were alwayes dogs and swine though washed and cleansed 2 Pet. 2.18 22. Reason 2. From Gods rejection of all selfe confidence Ier. 2.27 Luke 18.9 14. 1 Sam. 2.9 Reason 3. From the power of the spirit of the Gospel to blow upon and wither all his carnal and moral excellency Isai 40.6 7 8. Reason 4. From the stability only of faith in Christ and the righteousnesse of faith Isai 7.9 2 Cor. 1.24 Rom. 11.20 Reasons of the wickeds long continuance in wickednesse 1. From the suteablenesse of it to our nature Gen. 6.5 Job 15.16 Jer. 11.15 Reason 2. From Gods judicial leaving of men to their own wayes especially after refusal of meanes of grace Ezek. 24.13 Rev. 22.11 Vse 1. Not to be righteous over-much verse 16. that is First Doe not continue in this righteousnesse in the same sense as be not wicked over-much Secondly Make not too much of it for upon Tryal It neither is our righteousnesse Phil. 3.7 8. nor a good evidence of it trust not in it Luke 18.9 It is a mercy if God shake us out of it A double shaking is requisite to enjoy a setled Kingdom shaking first of our earth which was by the law Heb. 12.26 Secondly of our heaven which is by the conviction of our righteousnesse in which we place our heaven upon earth to be losse and drosse till we come to partake in Christ and faith in him John i6 7 8 9. Vse 2. Not be wicked overmuch that is not to multiply wickednesse by continuing long in it not make more of wickednesse then it is worth by promising our selves rest in it Deut. 29.19 Psal 36.2 nor make your selves more wicked then you are as Cain did by despaire Gen. 4.13 Vse 3. To humble us in the sense of the corruption of our nature who are sooner weary of our righteousnesse then of our wickednesse In the one we decay in the other we continue long Eccles 7.16 17 18. 16. Be not righteous overmuch neither make thy selfe overwise why shouldest thou destroy thy selfe 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all IN the former verse Solomon delivered his third observation touching the estate of the present times to wit what notable things he had observed in his own time First that he hath observed in the dayes of his vanity a just man perishing in his righteousnesse and a wicked man holding out long in his wickednesse A Second see verse 19. A Third see verse 20. A Fourth see verse 21.22 A Fifth see verse 23.24 A Sixth see verse 25.26 But from that first observation Solomon inferreth a double Corollary First Against excessive righteousnesse which he disswadeth from 1. By the disease accompanying it which is overmuch wisdome 2. By the danger following it Why wilt thou destroy thy selfe Secondly Against continuance and growth in wickednesse which he diwadeth from First By the disease accompanying it Folly be not foolish Secondly By the danger following it untimely Death verse 17. and urgeth the acceptance of both these Counsels by two motives 1. By the goodnesse of both 2. By the help of God to eschew both the contrary evils verse 18. Be not righteous overmuch First Some take this and the next verse to be spoken by Solomon in the person of an Epicure or carnal Politician Seeing righteous men doe sometime perish in their righteousnesse when wicked men prolong their dayes in wickednesse It is a good course not to be overjust And yet least that should seeme too grosse and offensive It is a good course also not to be overwicked but to keep a meane between both But if Solomon speake in the person of the wicked he would not second it with his own approbation of the goodnesse of both courses verse 18. Besides Solomon would not leave such corrupt counsel without some aspersion of folly or vanity upon it as he doth in the like case Eccles 4.5 6. Verse 5. sheweth verse 6. to be spoken in the person of the sloathful man Secondly Others thinke by just overmuch he meaneth rigorously just who will remit no punishments nor debts nor rights but exact Justice to extremity And indeed had David punished Joab for his murder of Abner and Amasa he had destroyed himselfe 2 Sam. 3.39 But that overmuch righteousnesse is opposed to clemency or moderation whereas this here is opposed to wickednesse Thirdly Others therefore understand the righteousnesse here spoken of to be Vniversalis justitia universal righteousnesse opposite to all wickednesse But neither can that be the meaning of the word here For 1. No man can exceed in that righteousnesse he cannot be overmuch righteous in that sense no though he were as righteous as Angels as Christ Jesus yea infinitely righteous as God is Psal 16.3 to the excellent 2. Neither can a man in Scripture phrase be said to perish in that righteousnesse though he should dye for it Stephen dying for his righteousnesse or any other Martyre is never said to perish in his righteousnesse but to glorifie God Joh. 21.18 19 yea and to honour and preferre himselfe 2 Tim. 2.12 2 Cor. 4 17. But in Scripture phrase a man is said to perish in his iniquity Josh 22.20 Fourthly It remaineth therfore that by overmuch righteousness is meant righteousness over above the rule of the word as by overmuch wisdom coupled herewith is meant wisdom above that which is written 1 Cor. 4.6 Of this overmuch righteousness there be three sorts 1. That which is called Legal righteousness so called not because it is answerable to the Law but because judiciaries take it so as Paul sometimes did and other Jewes and Papists Phil. 3.6 Quest 1. But how can this be overmuch which is over little Answ As wisdom is called overmuch which yet falleth short of true wisdom Quest 2. Wherein standeth the overmuchness of this righteousness Answ 1. In mans overmuch esteem of it and overmuch confidence of his own estate by it He taketh it to be true righteousnesse whereas it is neither true Justification Phil. 3.7 8. Nor Sanctification or inherent righteousness Matth. 5.20 2 In a mans overmuch confidence of his ability by the strength of it The Israelites by it undertook and
For the original Text speaketh of this wisdome that is this wisdome whereby a man avoydeth both the folly of continuance in sin verse 17. and the overmuch wisdome of excessive righteousnesse verse 16. In both which men undoe or destroy themselves this wisdome will strengthen a man more to wit By supportance and By deliverance then ten that is many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords and friends in the City meaning the Court which resided in the City and whereto they resorted Ten often put for many Numb 14.22 Job 19.3 Reason 1. From the presence and protection of God with such whose wayes are pure and upright before him 2 Chron. 16.9 Psal 18.20 21 23 24. God is First The light of our countenance Psal 42.11 43 5. Secondly The staffe of our maintenance Psal 16.5 Thirdly The horne of our deliverance Psal 18.2 Reason 2. From the protection and Ministery of Angels who are greater then the greatest men Psal 34.7 91 11 12. 2 Kings 6.15 to 20. Reason 3. From the favour which wayes of true righteousnesse finde even of strangers 1 Pet. 3.13 Job 5.19 to 23. even of enemies Prov. 16.7 Reason 4. From the failing of all great friends when Gods hand is heavy upon him as also in death when righteousnesse faileth not Prov. 11.4 Psal 146.3 4 88 18. Job 6.15 to 21 9 13. Vse 1. To remove the stumbling blocke out of the way which hindreth many from breaking off their sinful courses to wit from the losse of their great friends Nay the wayes of true righteousnesse procure great friends by Gods over-ruling hand Prov. 22.11 2 Kings 10.15 16. Jehu was but an Hypocrite yet would countenance a good man and take countenance from him even wicked Princes by perswasion have befriended the Church Vse 2. To exhort such private Christians and the whole state of the Countrey to walke and grow up in this wisdome it may be our strength when all else may faile us in City and Country Psal 27.10 11. Eccles 7. v. 20. 20. For there is not a just man upon Earth that doth good and sinneth not SOlomon having commended this wisdome as strengthening the wise above many great friends in Court or City where by a man neither maketh himself over-righteous nor over-wicked in this verse he giveth a reason of it taken from the infirmity of the most righteous man upon Earth As who should say doe not make your selfe over-righteous so righteous as no fault to be found in you as Ephraim did Hos 12.8 For there is not a just man upon Earth that doth good and sinneth not Doct. 1. Perfection of righteousnesse so as to doe good without sin is not to be found in any man no not in the best man upon the Earth 1 Kings 8.46 Psal 130.3 143 2. Job 9.3 and verse 30.31 Clothes defile As testifying our sinful nakednesse which was the cause of it Gen. 3.7 The meaning of the doctrine is First That in many things and in some things more then other all men even the best men doe sin Jam. 3.2 either omitting good or committing evil Noah Abraham Lot Moses David Peter Secondly That in all things in our best actions we sinne something Neh. 13.22 Exod. 28.38 Psal 80.4 Rev. 8.3.4 Reason 1. From Gods wise and just desertion of every one of his servants sometimes or other for a season Either To know what is in our hearts 2 Chro. 32 31. or to chasten First Our carnal selfe confidence Matth. 26 33 35. and so to chasten our neglect of stirring up our selves to lay hold of God Isai 64.6.7 Secondly Our uncircumspect and unjust walking neglect of pondering the paths of our feet Psal 119.9 Prov. 4.26 Reason 2. From the contrary lusting between the flesh and spirit Gal. 5.17 hence floweth an impossibility of doing any one duty perfectly Lust in him sinneth not the person If rebellious or irregular subjects of confederate Princes trespasse one upon another it is not the trespasse of the state whilest the Princes condemne it and punish it now the judgement and will are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man the carnal part are but as rebellious subjects Vse 1. To refute 1. Perfection of works held by Papists Catharists of old and herewith possibility of keeping the law 2 Justification by works Psal 143.2 Rom. 3.23 24. 3 Merit of Works 4 Supererogation 5 The immaculate perfection of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men Gen. 1.26.27 Vse 2. To convince carnal wicked men of their abundance of sin seeing the most godly and just fall Job 15.16 Vse 3. To shew us where our happinesse lyeth to wit not in our own innocency but in the covering of our sins Psal 32.1 2. And therefore we to seek for all our righteousnesse in Christ Phil. 3.7 8 9. Rom. 3.23 24. Vse 4. To mortifie pride of our best duties Vse 5. To teach us to beare evils at Gods hand patiently Micah 7.9 Vse 6. Not to be masterly censorious of the failings of our brethren Jam. 3.1 2. John 8.7 Vse 7. To comfort the godly righteous against the feare and griefe of death in our selves or our Christian friends In death the spirits of just men are made perfect Heb. 12.23 else death were not the last enemy if sin remained after it contrary to 1 Cor. 15.26 Eccles 7.21 22. 21. Also take no heed unto all words that are spoken lest thou heare thy servant curse thee 22. For often times also thine own heart knoweth that thou thy selfe likewise hast cursed others SOlomon having observed vers 20. that there is not a just man upon earth that doth good and sinneth not he hence inferreth this Corollary Not to set a mans heart upon all the words that are spoken not upon all their hard sayings and ill speeches wherein all men even the most wise and just are sometimes too blame either in speaking or in giving occasion to be spoken Parts two first an Exhoration not to set our hearts on all the words spoken that is 1. Not to listen after them 1 Sam. 24.9 with 1 Sam. 24.8 9 10. 2 Not to be over deeply affected with them 1 Sam. 18.7 8. 3 Not to pursue the same with revenge 2 Sam. 19.19 20. Secondly Confirmation by Reasons two 1. From the inconveniency which may easily attend it so a man may hear his own servant cursing him or sleighting him v. 21. 2. From the conveniency of Gods wise and just hand in measuring to us as we have measured to others which that we have done Solomon argueth from the testimony of his own conscience v. 22. Doct. 1. It is not good to set a mans heart upon all mens speeches of him no not upon the hard and sleight speeches of his own servants against him to wit First In case men speake vanity to wit 1 Out of a vanity of minde not upon any grounded cause or just occasion Psal 12.2 144.8 2. Unto vanity
bitter then death the woman whose heart is snares and nets and her hands as bands who so pleaseth God shall escape from her but the sinner shall be taken by her SOlomon in the three former verses having observed that in all the former search after wisdome he had not found it in the creature he therefore applyed his heart to seek out by wisdome the wickednesse of his own folly and the foolishnesse of his own madnesse And in these verses to the end of the Chapter he giveth the Church an account both of what he had found upon taking account and of his want of taking account To wit three things First An adulterous and Idolatrous woman more bitter then death whom he describeth 1. By her effects 1. Shee is as snares slily to catch 2. Her heart as Traps 3. Her hands as bands 2. By the subject persons about whom shee is conversant and they are either good in Gods sight and they are delivered from her or sinners and they are taken by her verse 26. Secondly The rariety of faithful admonitions amongst men especially amongst women verse 28. which he amplifieth by his diligent and incessant search verse 27. Thirdly The vast distance of a man by his fall from his state of Creation Or the vaine and sinful fruits of mans fall from the state wherein God created him verse 29. Doctr. 1. A man that setteth himselfe unfeignedly or to use Solomons words that applyeth and turneth his heart wisely to search out his own wickednesse folly and madnesse shall finde the instruments that led him into temptation and sin more bitter then death As Solomon here found his wives and Concubines who drew him to maintenance of Idolatry 1 Kings 11.3 4. Reason 1. From the shame and indignity put upon him by his wives and Concubines that were Idolaters Pleading it seemeth liberty of conscience whence he first granteth toleration then countenance and assistance to their Idols erecting Temples to them whence Altars Ornaments Priest and all upon mount Olivet before the face of the Lord in his Temple 1 Kings 11.7 8. 2 Kings 23.13 Reason 2. From the bitternesse of sinne and that even above death Jer. 2.19 Acts 8 23. Deut. 32.32 33. All the ingredients of bitternesse are found in sin which have made men bitterly to mourne as First The losse of the blessing of a heavenly Father Gen. 27.34 a minori Secondly Cruel bondage worse then Egyptian Exod. 1.14 Thirdly Bitter water causing the curse Numb 5.24 Yea sinne is more bitter then death As First Being the death of the soul Rom. 7.11 which is so much the more bitter then the death of the body as the life of the soul is more sweet and precious then the life of the body Secondly Depriving us of the presence and favour of God which is better then life Isai 59.2 Psal 63.3 Reason 3. From the bitternesse of godly sorrow or repentance Mat. 26.75 Zach. 12.10 Matters of such bitternesse in godly sorrowes First For that we have pierced our dearest and best friends Zach. 12.10 Secondly That by sin we have destroyed the beauty and strength 1. Of family as of our first borne or only Child 2 Of Church and Common wealth as in the mourning for Josiah at Hadadrimmon Zach. 12.10 11. Hence Lam. 3.15 with 2 Chron. 35.25 Solomon could not but see in his fall the division of the Kingdom 1 Kings 11.40 hence corruption of religion in them then in Judah also to the utter destruction of all Vse 1. To teach us concerning Solomon First That Solomon did indeed repent after his fall Secondly That he wrote this book after his repentance Vse 2. To weane all men from sin It will be bitternesse in the end 2 Sam. 2.26 Acts 8.23 Prov. 23.31 32. Prov. 5.34 5. Prov. 20.17 Vse 3. To weane us from delighting in sinful companions they will be bitter to us in the end as death and more bitter too Trust not in the friendship of such for if ever they or we repent we shall be ready to condemne and betray one another Vse 4. To teach us a signe of true repentance when sinne groweth as bitter yea more bitter to us then death Vse 5. To shew us the danger of women once corrupted how apt and slye and strong they be to draw on stronger then themselves to corruption Neh. 13.26 Vse 6. To be upright in Gods sight and not to rest in a sinful state and course the one is preserved from such women and snares The other given up to be taken by her Eccles 7.27.28 27. Bebold this I have found saith the Preacher counting one by one to finde out the account 28. Which yet my soul seeketh but I finde not one man among a thousand have I found but a woman among all those have I not found SOlomon here inserteth the manner and nature of the account which he took of his own wickedness and folly which he describeth by three Adjuncts or Qualities First That it was exact and particular one by one Secondly That it was constant and continual which still my soul seeketh Thirdly That it was defective which still my soul seeketh but I finde not Doctr. 1. The acount which a penitent soul taketh of his wickednesse and folly is a particular and constant account and yet defective Particular account Lament 3.40 Zeph. 2.1 where one part of the sense is Fanne your selves Psal 51. vers 5. original sin vers 10. a foul heart Adulterous vers 14. Bloodguiltiness murder Ezek. 6.9 Zeph. 3.11 Constant and growing account Psal 119.59 with Psal 139.23 24. Defective account Psal 19.12 38.4 Reason of particular account 1. From the illumination of conscience especially when it is wakened to repentance Prov. 20.27 God dealeth with his servants when he humbleth them as with carnal men he entreth into judgement with them Psal 0.21 10.15 Conscience enlightened and awakened fits as it were Gods vicegerent in the soul who in his judicial proceeding is exact and particular Mat. 12.36 Eccles 12.14 Psal 90.8 Reason of constant account 1. From the sweetnesse of godly sorrow 2 Cor. 7.9 10. the deeper the sweeter And sorrow is the deeper and greater by how much the deeper the search is As in bodily wounds the deeper search into old sores the greater pain to the body Reason of Defective account 1. From the deep deceitfulness of our hearts Jer. 17.9 2 From the innumerable multitude of our sins Psal 40.12 19 22. 3 From the Imperfection of all our best knowledge of spiritual good and evil things 1 Cor. 13.9 Vse 1. To reprove our overly and slippery conceit of perfect accounts Many are loath to enter into any account at all like bankrupt Merchants or if they doe it is but overly Jer. 8.6 They that doe are loath to pursue it constantly soon slipt from it The Papists require a perfect examination of all particular mortall sins as they call them with all the circumstances of them Vse 2. To teach us after
Solomons example what manner of Account books we should keep between the Lord and our soules to wit First Exact and particular motives 1. It prevents Gods examining and judging us when we are strict in examining and judging our selves 1 Cor. 11.28 31. 2 It will make our first Repentance more thorough and sincere Secondly prayers more fervent and humble Thirdly Christ more precious and glorious Fourthly Mortification more powerful Fifthly heart more watchfull Sixthly life more regular Psal 119.59 3. It will leave the conscience first more peaceable sin unaccounted of will be like a debt unreckoned and terrifie or at least trouble the conscience Psal 25.7 Iob 13.26 Secondly more pure sinne unaccounted for is unrepented and like a Canaanite wil let in the divel at the back doore as Jonah that repented of disobedience to Gods call but not of the pride of his heart the cause of it hence he is passionate again for disgrace Chap. 4.1 Or the second and third may be put together as a motive from the benefit redounding first to our selves in our Consciences hearts and lives Secondly To our Duties in our repentance prayer and mortification Thirdly to Christ Secondly constant motives 1. Else our hearts will grow hard and barren and full of lusts and passions as the soyle but once plowed will grow fallow and barren of good fruit but abounding in weeds Thirdly sensible of its own Defectivenesse Motives 1. It will call in for an higher search even from God himselfe without feare and terrour Psal 139.23 24. 2. It will stirre up to prayer for pardon of secret sinnes Psal 19.12 Vse 3. To teach us the right way of judging and admonishing others without arrogance or Hypocrisie Solomon here passeth a deep censure upon men and women v. 28. but before this he taketh a strict account of himselfe This method is needfull to reckon first with our selves Mat. 7.5 Eccles 7. v. 28. Doct. 1. There is a great scarcity of men worthy the name of men or quitting themselves like men and a greater scarcity of women worrhy of the name of women and Kings of all men especially penitent Kings have most cause to to say so Or There is a great scarcity of good men and a greater scarsity of good women especially about the Court. For Solomon speaketh of what himselfe found One man among a thousand have I found which argueth a great scarcity of men and surely he doth not meane that men for the most part are no men but not good men not such as are worthy the name of men that quit themselves like men as they should according to 1 Cor. 16.13 in our several relations and employments 2 Sam. 10.12 See the like phrase Prov. 18.22 So 1 Chron. 6 10. Jehojada or Azariah either of both for the holy ghost giveth liberty to understand either Sacerdotem egit executed the Priests office why did not their Predecessors and successors execute the same office true but not with like Priestly wisdome courage zeal faithfulnesse There is such a like phrase in Job 33.23 One of a thousand to declare to a man his righteousnesse and so his failing and falling short of it that is a faithful admonisher of the scarcity of faithful men David a Courtier complaineth Psal 12 1. Prov. 31.10 Reasons of few men 1. From the paucity of the Elect Matth. 20.16 And if not Elect then not effectually called and then Christ not being united to us we are still full of selfishnesse self-conceit self-will self-seeking Reason 2. From the hardnesse and straitnesse of the gate and wayes of righteousnesse with the contrary liberty and ease of the gate and wayes of sin and death Matth. 7.13.14 Reas 3. From the variety of the changes of relations wherein a man stands A man that is a good servant if he become a Church member he can despise his Master whether he be carnal because such or a brother because then equal in Christ hence 1 Tim. 6.1 2. Reasons of fewer women 1. From their greater liablenesse to deceit and temptation 1 Tim. 2.14 Reas 2. From their greater vehemency and impotency in their passions and lusts not only on good objects 2 Sam. 1.26 but on evil also 1 Kings 21.25 Reason 3. From their great superstition Acts 13 50. 2 Tim 3.6 7. This Solomon found by experience Reasons of fewest in Court 1. From the greatest paucity and rarity of great men called 1 Cor. 1.26 Reason 2. From the affected liberty of great men especially Jer. 5.5 Reason 3. From the self-seeking of flattery frequent in Courtiers Hos 7.3 5. 2 Chron. 24.17 1 Kings 22.13 Reason 4. From the temptations that follow the Court Immunity from Controlment Amos 7.13 Isai 30.10 Impunity from the hand of Justice The Court is commonly made a sanctuary for iniquity Vse 1. To refute the Papists note of the Church multitude Not one of a thousand more Mahumetans then Christians of all sorts Vse 2. To diswade men from blessing themselves in leading such a life as most men lead Exod. 23 2. Scarcity of good store of company in good wayes is no just discouragement from walking in them yet with this caution not therefore to neglect the multitude of the godly whether in matters of Judgement or practice 1 Cor. 14 36. 1 Cor 11.16 Vse 3. To humble both men and women for this scarcity of goodnesse amongst us See how low sin debaseth we are not worthy the name of men and women by reason thereof Prov. 30.2 Psal 49.20 73.22 1 Cor. 15.32 Eccles 3.18 Grace maketh us like to Angels yea to God himselfe amongst men one of a thousand but sinne maketh us rather beasts then men Not one man scarce of a thousand or woman that quit themselves well in all their relations Vse 4. To weane us from affecting to live in the Court where of all places goodnesse is most rare God threatned preferment in a great Court for a great plague 2 Kings 20.18 Vse 5. To teach good men and good women especially to be the more thankful that God should shew us such special grace and favour as to passe by thousands and call us to goodnesse Universall righteousnesse endoweth us with rare excellency such as is scarce found in a thousand Eccles 7.29 29. Loe this onely have I found that God hath made man upright but they have sought out many inventions IN this verse we have set downe the third experiment or event which Solomon found upon taking account of his own wickednesse and folly to wit the righteousnesse of God in his work about man but mans perverse subtilty in inventing wayes of backsliding or Apostacy from God Quest 1. How doth he say he found this only seeing he found two other things before First The bitternesse of wicked women verse 26. Secondly The scarcity of good men and greater scarcity of good women verse 18. Answ By Onely is meant chiefly as Iosh 1.7 8. Gal. 2.10 Prov. 4.3 with 1 Chron. 3.5 Cant. 6 9. Quest 2.
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
good pleasure to leave every childe of his at some time or other to some spiritual desertion 2 Chron. 32.31 Wherein Gods counsel is First To make us feel our need of Christ Isai 38.14 A soul oppressed cryeth out for an undertaker or surety Secondly To make us like unto Christ Luke 22.53 yet with this difference he being sifted no chaffe or drosse was found in him John 14.30 not so we Luke 22.31 32. Thirdly To make us know what is in our hearts 2 Chron. 32.31 especially self-exacting 2 Chron. 32.25 Psal 30.6 7. and to heal it 2 Cor. 12.7 Gen. 32 25. Fourthly To chasten the peoples sin who might Idolize their rulers 2 Sam. 24.1 Lament 4.20 Reason 2. From the power of corrupt nature which though subdued to grace will sometimes breake the yoake as Esau did Jacobs yoake Gen. 27.40 Vse 1. To teach Magistrates an holy and humble jealousie over themselves and watchfulnesse also over themselves and one another The Application of this to our present Governour see in the Schedule annexed Vse 2. To teach the people not to swallow downe all the Commandements of their Rulers least sometimes they should Rule you to evil This is Solomons scope here Acts 4.19 Micah 6.16 Hos 5.11 Vse 3. To provoke people to pray for their Magistrates that Christ would keep them in that time of Tryal Eccles 8.10 And so I saw the wicked buried who had come and gone from the place of the Holy and they were forgotten in the City where they had so done this is also vanity THis verse doth depend upon the former by way of prevention of an Objection thus If one rule over another to his hurt the hurt will as wel redowne to him that ruleth as to them that are ruled wicked Rulers often come to an untimely end yea want buriall Eccles 3 6. 1 Kings 14.11 16.4 21.23 24. 2 Kings 9.33 34. And infamy follows them after death 1 Kings 15.30 Whereto Solomon answereth by his own experience confirmeth it It is not alwaies so I have seen a time wherein one ruleth over another to his hurt that is to the hurt of him that ruled to wit of the subject not so of the Ruler And in so doing that as in Ruling wickedly to the hurt of others I have seen the wicked buried who had come and gone from the place of the holy I have seen also the wicked forgotten in the City wherein they have so done that is had so wickedly ruled This is also vanity This encreaseth vanity amongst men and aggravateth the vanity of the condition of the sonnes of men Doctr. 1. The place or seat of judgement is the place of the Holy one For he speaketh here of wicked Rulers whom he describeth to have been conversant in the Judgement seat in an Hebrew Phrase they had come and gone from the place of the holy Holy in the singular number that is of the Holy one The holy one is God Esay 57.15 The place of the Holy one is Heaven Esay 66.1 The Temple Acts 21 28. The Throne or Seat of judgement Psal 82.1 The humble heart Esay 57.15 The third is here meant For he speaketh of Kings v. 4. and of them as wicked v. 9 10. Reason 1. From Gods Ordinance therof Rom. 13.1 2. Reason 2. From his presence there Psal 82.2 Prov. 29.26 2 Chron. 19.6 Reason 3. From his ends there chiefly to be attended 2 Chron. 19.6 Vse To teach Magistrates to put off carnall Affections as shoos were put off by Moses when we come to the Judgement seat Exod. 3.5 The like was done by Joshua Josh 5.15 Doctr. 2. When a wicked Ruler findeth a buriall and the memory of his wicked Rule is buried with him It is a vanity Or himselfe findeth a Funerall and his wicked Rule no memorable Obloquie When wicked Rulers come to an untimely end and their Tyranny meeteth with just obloquie it doth not a little availe first to the honour of God Exod. 14.17 15.1 Secondly to the edification warning of men Senacherib in Herodot So Virgils Mezentius Discite Justitiam For want of this Belshazzar was reproved Dan. 5.20 c. But yet it sometimes commeth to passe they doe meet with buriall and no infamy upon their Names partly by the power of their successors their children and partly by a worse succeeding in their room Reason of the vanity of this 1. It is an occasion of great growth of wickednesse v. 11. For first the Subjects comply with wicked Rulers if they meet with no great calamity in their life or death Secondly other wicked Princes presume to doe the like upon their wicked example Indempnity and impunity v. 11. Reason 2. It is a fruit of the curse brought upon the civill State through the fall of our first parents Otherwise all evil should befall evil ones and all good good ones Reason 3. It is no advantage to wicked Princes so buried and so forgotten for the lesse check they meet withall here the more they shall meet withall hereafter Eccles 5.8 Vse 1. To teach us to give honour to God and to take warning to our selves when we see God calling Princes to account Psal 76.12 107.40 Job 12.21 c. Vse 2. To teach Princes and Rulers to rule in the feare of God righteously 2 Sam. 23.3 So they may expect comely buriall and honourable memoriall 2 Chron. 16.14 24.16 32.33 35.24 Not so others 2 Chron. 21.19 c. 33.20 Jer. 22.18 19. Vse 3. To teach all men even private men to doe wel in our generations for if God recompence Princes surely he will not spare meaner persons Prov. 10.7 Psal 112.6 Eccles 8. v. 11. Because sentence against an evil work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill DOct. 1. Sentence is not so soon executed as past against an evil work Zeph. 2.2 When an evil work is done sentence passeth speedily Zach. 5.1 to 4 A flying Roll to imply swiftnesse Mil. 3.5 Gen. 4.7 Sin lieth at the doore as a Serjeant or Gaoler to watch and keep and dog him wheresoever he goeth No sinner but goeth up and down with his Keeper Psalm 37.13 9.16 3 Pet. 2.1 3. The sentence is passed speedily First in Gods counsell Micah 2.3 Jer. 18.11 Secondly in the curse of Gods law Gen. 2.17 Gal. 3.10 Thirdly in the conscience of the sinner oftentimes 2 Sam. 24.10 Like the sentence written on the wall of the house Dan. 5.5 Fourthly In the preparation of the causes to conviction and execution to wit in the causes one linke draweth another By Davids adultery with Bathsheba a spirit of uncleannesse got into his house Hence Amnon defileth Famar she was Absolons sister and that draweth Absolon to revenge Absolons beauty draweth on the King to pardon him Bathshebas father being Eliam 2 Sam. 11.3 and Eliam being the sonne of Ahitophel 2 Sam. 23.34 turned off Ahitophel from David
to Absolon 2 Sam. 15.31 yet is not executed speedily Gen. 6.3 Numb 14.33 1 Kings 21.29 Quest But why should the Lord be pleased to delay execution seeing many evils grow upon it As first It obscureth Gods justice The punishment of a sin comming so long after seemeth rather a calamity then a just judgement of this or that sin Secondly Gods providence is hence called into question Psal 73.11 12. Mal. 2.17 Thirdly Among men The good are discouraged Psal 73.12 13 14. And the wicked are hardned As in the Text. To these Objections may be answered First God can cleare his justice in his own time and in his own way by suitablenesse of the judgement Judges 1.7 and Remorse of conscience Gen. 42.21 Secondly God will in every age cleare his providence by some remarkable judgement Psalm 9.16 Psalm 58.10 11. Thirdly Good men must judge of things by the word not by present events Psalm 73.17 If all men be hardned it is that God aimed at for their incorrigiblenesse Esay 1.5 or for the wickednesse of their fathers Hos 4.14 Reason of delay 1. Meet it is God should shew his patience as well as his justice Exod. 34.6 Psalm 145.8 Slow to anger good to all especially having placed the government of the world in the hand of a Mediator Exod. 33.2 3. Secondly To lead on some to repentance Rom. 2.4 2 Pet. 3.9 15. 1 Tim. 1.16 Thirdly to reward humiliation though not sincere 1 Kings 21.29 2 Chron. 12.6 7. Fourthly to give way to others to fulfil the measure of their sins Genes 15.16 and so to make way for the treasuring up and shewing forth his power and wrath Rom. 2.5 Deut. 32.34 35. Doct. 2. The delay of punishment upon sin filleth the heart of sinners to doe evil Filleth them First with resolution to sin Jer. 44.16 17. and with boldnesse Esay 3.9 Secondly with custom in sin Jer. 13.23 Thirdly with skill in sin Jer. 14.22 Reason 1. From the depraying of their judgements by this means either to think First there is no God Psalm 41.1 or at least that he regardeth not things below Secondly that God is like themselves Psalm 50.21 Thirdly That such and such evils are no sin Reason 2. From the depravation of our wils by impunity Not to feare God Psalm 55.19 Vse 1. To take notice of the venomous corruption of our nature that can suck such poyson out of such a sweet Attribute as the patience of God Vse 2. To beware of such an abuse Vse 3. To exhort as to be more filled with forwardnesse to good and hatred of evil first by the judgements of God against sin secondly by the mercies of God to the godly Vse 4. To teach Courts and Churches neither of them to be too slow in executing sentence against evil doers Eccles 8.12.13 12. Though a sinner doe evil an hundred times and his daies be prolonged yet surely I know that it shall be well with them that feare God which feare before him 13. But it shall not be well with the wicked neither shall he prolong his daies which are as a shadow because he feareth not before God IN the former verse Solomon declared the abuse which wicked men make of Gods patience and of mans also Because sentence is not executed speedily against an evil work the heart of the sonnes of men is fully set in them to doe evil In these words he giveth an Antidote against this abuse taken from his own knowledge and certain observation of the good estate of them that feare God and the evil estate of the wicked The good estate of the godly he amplifieth First by the Divers Though a sinner doe evil an hundred times and his punishment be prolonged yet it shall be wel with them that feare God Secondly By the contrary estate of the wicked It shall not be well with the wicked neither shall he prolong his daies the brevity whereof is amplified by the simile of a shadow Thirdly by the cause of this their different estate because the one feared before the face of God the other doth not feare before God Fourthly By an argument from Solomons own testimony thereof and that not out of conjecture but out of his own certain knowledge Doctr. 1. Howsoever a wicked man may sin oft and escape long yet a godly wise man may fully assure himselfe and others that it shall goe well with them that feare God but neither well nor long with the wicked Sinne oft the text saith an hundred times a certain number of multitude for an uncertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not and his daies be prolonged Daies is not in the sentence and that is denied in the next verse He shall not prolong his daies But the meaning is and a prolonging be to him to wit of execution of sentence punishment be long delayed and so he long escapeth Yet surely I know And so a godly wise man may know and assure himselfe and others That it shall be well with them that feare God Quest Why doth he not rather say That it shall not be well with the wicked that would make the opposition more direct Answ First because many times the long continuance of the wicked in their sinfull course with impunity is a punishment and hardship to the godly Sauls raigne is Davids banishment Ahabs raigne is Micaiahs imprisonment 1 Kings 22.27 Secondly because the godly are apt to stumble at the sight of the Impunity and prosperity of the wicked compared with their own straits Psalm 73. Jer. 12.1 and the godly must first have Cordials before the wicked receive their Corrasives Matth. 25.34 41. Esay 3.10 11. Prov. 11.31 Psalm 55.23 Job 15.31 c. Quest How or wherein doth it appeare that notwithstanding the long patience of God to wicked men yet certainly it shall goe well with the godly but neither wel nor long with the wicked Answ First in that it is a pledge of greater mercy reserved for them that feare God the more that God prolongeth his patience and long sufferance to wicked men Rom. 9.22 23. Secondly in that this long patience of God to the wicked is an evidence of greater wrath prepared and treasured up for them Rom. 2.4 5. Thirdly In that there is a speedy shortning of the rage of the wicked over the godly Psalm 125.3 Fourthly In that the daies of the wicked are alwaies cut off suddenly before the time either of their expectation or at least of their preparation Amos 8.9 The Sun shall goe down at noon implieth partly a great change and immediate from heigh to depth Psalm 92.7 And partly a sudden change before the businesse and the day be half finished Reason From the fear of God in the godly and the want of the fear of God in the wicked This Reason is expresly given in the Text It shall be well with them that fear God which fear before him V. 12. It shall be evill with the wicked because he feareth not before God V.
that we have sought to finde out Gods work and wisdom by our own wisdom Eccles 9. v. 1 2. 1. For all this I considered in my heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath IN the two last verses of the former Chapter Solomon set forth his serious inquisition after the reason and wisdom and counsel of God in ordering the like promiscuous events to the righteous and to the wicked And he sets it forth by a twofold Adjunct 1. The restlesness of himselfe in it He saw no sleep with his eyes vers 16.2 The fruitlesness of it He could not finde it though a wise man and labouring to finde it Chap. 8. verse 17. In these two verses he setteth forth the same inquisition by the effect it wrought in him The giving of his heart to declare all this to wit that followeth viz. to declare four observations which he had found out touching this matter First That the righteous and the wise and their workes are in the hand of God verse 1. Secondly That no man can know the love or hatred of God to themselves or others by any outward events verse 1. or by all that is before them before their eyes obvious to them Thirdly That all things come alike to all sorts of all which he expresseth by a distribution of the subject verse 2. To the righteous and to the wicked To the good and to the uncleane To him that sacrificeth and that sacrificeth not To the good and to the sinner To him that sweareth and to him that feareth an oath Fourthly That this is an evil among all things done under the Sun verse 3. Doctr. 1 That which a man giveth his heart to seek and to finde of all the wayes of God so farre as he hath found it he should also give his heart to declare it Solomon told us in verse 16. of the former Chapter he set his heart with much labour to seek the reason and wisdome and counsel of God in the promiscuous events that befal the sons of men that which he sought he found not but what upon search he did finde he here telleth us he set his heart upon it to declare it Job 5.27 Eccles 7.25 to 29. Reason 1. From the end of all Gods works whether of Creation or Providence It is that they may be known and that God may be known in them Psal 107.43 78 4 to 7 111.4 no man can remember what he knoweth not Joel 1.3 Reason 2. From the end of all our knowledge of God which is this for one of them to tell it to others Eccles 12.9 1 Cor. 12.7 No light is to be put under a bushel Matth. 5.15 All knowledge is light Talents not to be buried Vse 1. To teach us not to be sparing this way what we have searched and learned in any kinde of good knowledge the more ready to be to communicate it Job 5.27 15 17 18. Vse 2. To teach us to enquire and search knowledge younger persons from the more aged to give them occasion to declare what they have searched out Job 8.8 9 10. Prov. 20.5 A seasonable question is here a good bucket Doctr. 2. The righteous the wise and their workes are in the hand of God verse 1. That is First He is the disposer of them after his own will they are in his power and pleasure to order one way or other so the phrase taken Gen. 16.6 31 29. Job 1.12 2 6. Secondly He receiveth the knowledge of them and of the disposal of them to himselfe so the phrase also taken Acts 1.7 Both these meanings are here pertinent Psal 31 15. Jer. 10.23 Prov. 20.24 Reason 1. From Gods absolute soveraignty over the creatures Jer. 18.6 As being the cause First The efficient procreant and conservant Secondly the final cause of them all Rom. 11.36 Reason 2. From the precious esteem and regard which God hath of his righteous servants and their wayes Isai 43.2 4. Psal 1.6 Reason 3. From the righteous mens recommendation of themselves and their wayes into the hand of God Psal 37.5 2 Tim. 1.12 These also wisely consider and observe how God keepeth and guideth them Psal 107.43 Reason 4. From the wicked mans sleighting and despising his own way Prov. 19.16 As he that regardeth not to choose his way but goeth through thick and thin he despiseth his way So he that careth not whether his way be pure or filthy These three last Reasons shew why the righteous and their wayes are more expresly said to be in the hand of God then wicked men and their wayes be though the wayes of the wicked are in Gods hand also Isai 45.1 10 5 6 37 29. Psal 125.5 Vse 1. For comfort to the righteous If we and our wayes be in the hand of God where can they be safer there let us rest And therefore also in all estates to be the more Contentful Psal 39.9 Thankful Job 1.21 and Fruitful and so to grow the more humbled in sinful failings and the more enlarged in Faith on God in well doing It might humble a good heart that himselfe fell into any sin but the more that God in displeasure gave him up to it Isai 63.17 In well doing it is a comfort to have done well but much greater that God helped us 1 Chron. 29.10 14. Vse 2. To instruct us to be wise as well as righteous in not trusting to our own power and will for both are in Gods hand Prov. 3.5 6. James 4 13 14 15. Vse 3. To abase wicked men whom God doth nor vouchsafe to carry in his hand neither them nor their works Doctr. 3. No man can certainly discern the love or hatred of God to himselfe or others by their outward events and estates No man knoweth knowledge is certi Axiomatis Judicium If no man knoweth then no man certainly discerneth Love or hatred to wit of God for of God he spake in the words next before the righteous and the wise and their works are in the hands of God To himself or others for if he discern not the love or hatred of God to himselfe much lesse to others And if he could discern it to himselfe he might to others and if to others he might discern it to himselfe For outward things are alike discernable in both By all that is before them that is by all things lying open to their outward senses as prosperous or adverse estates and events Matth. 6.19 20. If a man might know the love of God to him by outward
be drunken with a cheerful heart verse 7. Thirdly Garments and they to be alwayes white Fourthly Oyntments and they not to be lacking to the head verse 8. Fifthly The wife beloved and she to be joyfully lived withall all the dayes of thy vanity verse 9. Reason 1. From Gods acceptance of our worke verse 7. Reason 2. From the portion allotted to us of God verse 9. especially in the joyful fellowship of his wife 2. The good that we are any way able to doe he exhorteth to doe by a Reason from the vacancy and cessation of all employment and businesse of minde and hand in the grave and the grave described by our Adjunct Act or walking to it verse 10. Solomon here speaketh not in the person of an Epicure but in the name of the holy Ghost Reason 1. From the like speeches in the like sense spoken often before in his own person Chap. 2.24 3 12 13 22 5 18 19 8 15. Reason 2. Epicures are not wont to speake so Religiously First Of life as vanity which Solomon here doth feelingly verse 9. Secondly Of the dayes of our life as Gods gift verse 9. Thirdly Of the course of our life as a journey to the grave verse 10. Fourthly Of our love to our wives and fellowship with them constantly avoyding strange lusts verse 9. Object But garments alwayes white and wife alwayes joyed in it seemeth to deny fasts at any time Answ Solomon speaketh not of extraordinary times and duties but of ordinary course Doctr. 1. The uncertainty of outward events calleth all men to take all the good and to doe all the good that God putteth into their hand all the dayes of their life Of the former part now Eccles 3.12 13 22. 5 18 19. Acts 2.46 14 17. Ã minore yet it holdeth in heathens also Psal 104.15 The Jewes in cheerfulnesse used white garments Luke 16.19 Prov. 5.19 for joyful love of wife Times of humiliation are not ordinary so also times of Apostacy are excepted Hos 9.1 Reasons of the former part of the Doctrine 1. From the contrary walking of wicked men fretting and vexing themselves with the promiscuous dispensation of outward events and filling their hearts with wickednesse and madnesse upon that occasion verse 3. to 6. Reason 2. From Gods acceptance of our worke herein It is acceptable to God that we should use cheerfully what God giveth freely and cheerfully Psal 145.16 Deut. 26.14 for First It is an improvement and use of the creature to that end God gave them Psal 104.15 And so a fulfilling of one part of the third Commandement Secondly The contrary is a wearinesse to God not to accept and use the gifts he offereth Isai 7.10 to 13. In which respects not only godly men but all men are bound to cheerful acceptance of Gods goodnesse without sadnesse and mourning Reason 3. From the portion which God giveth us in this life for our outward man as his grace for the inner man 2 Cor. 12.9 First it is Gods gift and admeasurement Eccles 5.18 His talents are to be employed Secondly It is our substance supplying our wants and losses Acts 20.24 He is a poor man in the midst of abundance that wanteth this Eccles 5.19 20. Thirdly it is that by occupying of which we encrease our estates Neh. 9.15 In speciall manner this to be a mans portion is attributed to a mans joyfull life with his wife v. 9. As who should say The best portion a man can have with a wife is a joyfull life with her all his daies as if he had no portion without this whatsoever wealth or friends or beauty or parts he had with her without this joyfulnesse with her it were no portion at all Prov. 5.18 It is a portion first as given of God Eccles 9.19 Prov. 19.14 Secondly for a stay and support of his life Gen. 2.18 Thirdly to imploy for his further advantage Prov. 31.11 12. Reason 4. From the wearisome vanity of this life without making use of the comforts of it v. 9. Psalm 78.33 Vanity first of brevity Psalm 39.5 Secondly of vanity or emptinesse Psalm 39.6 Esay 55.2 Thirdly of disappointment or frustration Esay 49.4 Fourthly Corruption Rom. 8.20 21. Reason 5. From the necessary support of a man in his labours v. 9. This comfortable use of the creatures is as Oyle to the wheeles Neh. 8.10 Reason 6. From the gift of every day of our life to us from Gods hand v. 9. Job 14.5 Psalm 31.15 Acts 17.26 Therefore every day some refreshing Vse 1. To teach the children of God to take Solomons counsel here for to them it is chiefly given whose work God accepteth In seeking reconcilement with God and fellowship in his Christ and Kingdom Matth. 6.33 1 Tim. 4.3 Tit. 1.15 Hos 9.1 Rules to doe it safely Observe First two Rules of piety Prayer before 1 Tim. 4.4 5. and Thanksgiving after Deut. 8.10 Secondly a Rule of justice thine own not the bread of Idleness Oppression Deceit Prov 31.27 4.17 20.17 2 Kings 4.7 Thirdly a Rule of sobriety Luke 21.34 Fourthly a Rule of wisdom 1. Regarding the end of meat and drink which is strength and chearfulnesse Eccles 10.17 Of Apparrel is beside 1 Necessiy 2 Comliness 3 Adorning the inner man of the heart 1 Pet. 3.3 4. 2 Regarding future times and posterity Prov. 21.20 3 In frugality saving remnants John 6.12 Fifthly a Rule of charity and mercy in ministring part to others that want necessaries Neh. 8.10 Vse 2. To stir up Christian yoke-fellows especially to this duty Means First uprightnesse of heart Job 20.5 Secondly care of mutual pleasing 1 Cor. 7.33 34. Vse 3. To take heed of grieving Gods spirit which taketh such care for our refreshing Ephes 4.30 Vse 4. To stir up to a Christian state and course It is not a way of melancholy but seasonable chearfulness Vse 5. To teach us to look at this life as vanity and all the daies of it and therefore to lay up an enduring substance in the life to come Hebr. 10.34 and patiently to bear many disappointments in this life Vse 6. To look at every day as a gift from God Lam. 3.23 and therefore to employ it to his advantage Eccles 9. v. 10. 10. Whatsoever thy hand findeth to do do it with thy might for there is no worke nor device nor knowledge nor wisdom in the grave whither thou goest THe Doctrine from this and the three former verses was this That the uncertainty of outward events calleth all men to take all the good and to doe all the good that God putteth into their hands all the daies of our life Of the former part to wit of taking all the good hath been spoken in the three former verses It remains now to speak of doing all the good that God putteth into our hands all the daies of our life Whatsoever thy hand findeth to doe implieth three things First that which falleth within our Calling or Commission or Authority
Amos 2.12 to 16. Reason 2. From the time that God hath set to all a mans successes and changes Time is sometime put for the variety of conditions and changes of good or evil that befal men as Psal 31.15 so here Now when these times or changes come no meanes that the creature can use can prevail to withstand Jer. 46.17 Vse 1. To discourage us from confidence and boasting in our gifts and parts Jer. 9.23 17 5 6. 2 Chron. 25.8 God can easily disappoint us First Either by taking away our power to use our parts Amos 2.14 15. Secondly Or by taking away our will to use them 2 Sam. 3.18 21 23. Thirdly Or by giving greater parts at least for the present to our adversaries Isai 30.16 Fourthly Or by casting in some casual event 1 Kings 22.34 Fifthly Or by sending some unseen Angels to crosse us and to help our adversaries Josh 5.13.14 It is a like vanity to boast in our gifts and parts ascribing our good successes to them after Atchievement of our ends and desires as in confidence in them before hand Amos 6.13 Psal 44.3 5 6 7 8. Vse 2. To prevent the discouragement of such as want gifts and parts or meanes 2 Chron. 14.11 2 Cor. 12.9 It may moderate our feares in times of strong and formidable assaults against us Isai 51.12 13. It is a forgetfulnesse of God to feare creatures It may support us also in our weake provisions and strength against winter journeyes huge stormes and tempest c. Psal 46.1 3 93 3 4. The safety of Mariners and Passengers lives and estates lyeth not on Ropes or Gables Anchors or Ships Guns or Weapons but in the name and hand of the Lord he swadleth and ruleth the Sea Job 38 9 10 11. Vse 3. To remove the vulgar conceit of fortune and chance out of this place It is nothing but Gods disposing of occasions and events casual to us but counsels to him what is chance to others is the Lord to Job Job 1.21 chances are as much in Gods hand as times Psal 91.10 And therefore to beare all chances that befal us as befalling us from the wise hand and providence of the Lord. Eccles 9.12 12. For man also knoweth not his time as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them SOlomon had said in the former verse that it is not in men to attain the ends which they are best furnished with sufficiency of abilities to attain v. 11. A double reason or cause he giveth thereof First one in God Times and chances are in the hand of God and he causeth them to fall upon men in all their waies v. 11. Secondly the other in man his ignorance of his time the time that he should take for every action though he be fitted with ability to perform it v. 12. But this was formerly spoken to by Solomon in Chap. 8.6 Therefore this verse may rather be taken as an amplification of the reason given in the former verse There it was said Men are often disappointed because time and chance befell all their actions and affaires and that he amplifieth by an argument of equals Time also falleth upon man himselfe and chance therewith and this set forth by the adjunct ignorance of man of what times shall befall him And that amplified by the misery which thereby falleth suddenly upon man and that sudden misery is set forth by a twofold comparison first of Fishes taken in an evil Net secondly of Birds taken in a snare Doctr. The sonnes of men are commonly ignorant and uncertain of the times that doe befall them Gen. 27.2 Acts 20.22 James 4.14 Prov. 27.1 Eccles 11.2 6. Reason 1. From the Lords pleasure to reserve this as a soveraign prerogative in his own power Acts 1.7 Reason 2. To train up his servants to a childlike dependence on Gods wil James 4.14 15. also to a watchfull preparation for sudden changes Mark 13.35 36. Luke 12.35 to 40. Likewise to fruitfulnesse in doing all the good we can finde to doe for the present Eccles 9.10 Chap. 11.2 6. Besides to the obedience of faith and to follow God blindfold Foreknowledge of crosse events hindreth obedience Jonah 4.2 foreknowledge of good events maketh obedience mercenary as John 6.26 Reason 3. To surprise wicked men with sudden judgements as Birds in an evil snare and Fishes in a net Psal 37.13 73.18 19. Dan. 5.5 6. Vse 1. For a sad warning to wicked men not to continue in such an estate they know not what shall befall them what times shal come upon them but what evil doth come wil be sudden calamity Job 21.13 1 Thes 5.2 3. Vse 2. To reprove the vanity and impiety of such as consult with witches about the events of things and the times that should come over them What got Saul by the witch of Endor or Haman by sorcery or Balack by Balaam Vse 3. To learn us an holy use of our ignorance of our times according to Gods ends mentioned in the second Reason Eccles 9.13 to 18. 13 This wisdom have I seene also under the sun and it seemed great unto me 14 There was a little city and few men within it and there came a great King against it and besieged it and built great bulwarkes against it 15 Now there was found in it a poor wise man and he by his wisdom delivered the city yet no man remembred that same poor man 16 Then said I wisdom is better then strength neverthesesse the poor mans wisdom is despised and his words are not heard 17 The words of wise men are heard in quiet more then the cry of him that ruleth among fools 18 Wisdom is better then weapons of war but one sinner destroyeth much good SOlomon having observed in v. 11. that the battell is not to the strong bread is not to the wise In these two verses he giveth an instance of the disappointment of great strength by such a subject as was least able to resist it to wit by weak means in a weak subject and of the neglect of such a wise man The weak subject is first A little City secondly few men in it The great strength against it first There came a great King against it secondly he besieged it thirdly he built great bulwarks against it v. 14. The weak means A poor wise man found in the City and by his wisdom delivered the City v. 15. Which act of the poor man is amplied by the slender requital of that poor man expressed in an argument à Diversis yet no man remembred that poor man v. 15. All which passages Solomon setteth forth first by the Adjunct wisdom great wisdom which he observed in it v. 13. Secondly By the wise observations which he gathered from it First that wisdom is better then strength Secondly That a poor mans wisdom
is neglected v. 16. Thirdly that the words of the wise are more heard in quiet then the cry of a Ruler among fools v. 17. Fourthly That wisdom is better then weapons of war Fifthly that one sinner destroyeth much good v. 18. Doctr. It is a matter of much wisdom or a matter affording much wisdom to the observers of it A little City of small strength and few inhabitants besieged by a great King with strong bulwarks to be preserved and delivered by one poor man and yet the poor man to be neglected So Abel in Beth-maacha by a wise woman 2 Sam. 20.15 c. Samaria by Elisha 2 Kings 7.1 c. Hierusalem by Isaiah 2 Kings 19.2 c. Thebes by Epaminondas Lampsacum from Alexander the great by Anaximenes Siracuse by Archimedes from Marcellus Alexandria by Anatolius from the Roman forces See Valer. Max. l. 7. c. 3. Euseb lib. 7. c. 26. Reasons of this power of wisdom First Gods pleasure to magnifie and exalt gifts of mind above gifts of body as the soule it selfe is more excellent then the body Prov. 21.22 Eccles 7.19 Secondly From the wisdome of spirituall wisdom to entrust God with the cause of the City it selfe 2 Chron. 20.12 15. Prov. 18.10 Prov. 30.26 Reason of neglect of the wise poor First the envy of the rich Secondly the conceit of his want of means to get any wisdom but by some chance hapning on a good course Matth. 13.54 55. Thirdly from the vanity incident to all the good things of man by the fall Eccles 1.2 Fourthly from the wisdome of God to prevent a poor wise mans pride Vse 1. To teach wise men to observe the greater wisdom in the greater passages of humane affaires by weaker means vers 13. Where God soweth much we should reap the more Vse 2. To teach us Wisdom is better then strength or weapons of war v. 16 18. Vse 3. To observe the neglected condition of a poor wise man v. 15 16. Vse 4. To observe a time of silence and quietnesse wherein to utter words of wisdom Vse 5. To teach us that as one poor wise man may doe his Countrey much good so may a sinner by his wickednesse doe his Countrey much hurt v. 18. Achan did much hurt Josh 7.11 12. Jonah also though a good man yet erring out of the way and wandring in sin Jonah 1.11 Reason From the contagion of sin 1 Cor. 5.6 The troublers of Israel are the sinners in Zion 1 Kings 18.17 18. Eccles 10.1 1 Dead flies cause the ointment of the apothecary to send forth a stinking savour so doth a litle folly him that is in reputation for wisdom and honour SOlomon having shewed the vanity incident to the wisdom of a poor man to wit 1. To be neglected not heard Secondly if heard and followed yet he to be forgotten chap. 9. v. 15 16. In this verse he sheweth the vanity incident to the wise man who is also honourable to a man in reputation for wisdom and honour which is to be blemished with a little folly and that little folly to be like a dead fly corrupting a precious box of Oyntment So this little folly to corrupt and blemish the excellency of wisdom in an honourable person In the Text three things are compared with three First a man of reputation for wisdome and honour with the precious Oyntment of an Apothecary Secondly a little folly with a dead fly Thirdly the evil which a little folly doth to such a wise honourable man with the evil which a dead fly doth to precious oyntment which is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to putrifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to send forth a putrified savour Doctr. As an honourable wise man is like an Apothecaries precious oyntment and a little folly like to a dead fly So is the corruption which a dead fly causeth in that oyntment like the hurt which a little folly doth to an honourable wise man The Apothecaries precious Oyntment excelleth First in quality as Odour John 12.3 perfuming a whole house Cant. 1.3 and Colour Psal 104.15 Secondly in manner of skilful confection Thirdly in efficacy or vertue for healing and refreshing Prov. 27.9 So doth the wisdome of an honourable wise man excell first in odour it sendeth a sweet perfume all the Countrey over 1 Kings 3.28 Secondly In colour causing the face to shine like an oyntment Eccles 8.1 Acts 6.15 Thirdly in manner of skilful confection Fourthly in efficacy and vertue Prov. 27.9 A little folly is like a dead fly like first in quantity both little Secondly in quality both of them 1. Base and contemptible 2. Unprofitable 3. Noysome and troublesome Psalm 78.45 Exod. 8.24 A living fly is no better a dead fly baser as in a like Eccles 9.4 As a dead fly causeth a precious Oyntment to putrifie and to send forth an evil savor So doth a little folly corrupt and dishonour an honourable wise man Pineda marvelled how a dead fly should so much corrupt a precious Oyntment seeing he found it not so in his countrey But there is a difference first of flies which in Eastern Countreys are many of them more venomous and noysome Psalm 78.45 Secondly of Oyntments which in those Countreys are more pure and precious which in ours are more grosse and greasie they annoynted their heads and faces Matth. 6.17 Eccles 9.7 Solomons folly in loving strange women cotrupted his spirit to take them as wives and concubines then to tolerate their Religion then to adorn it with countenance of goodly Temples and with maintenance of Priests and Sacrifices Whence the Mount Olivet on which their Temples were built was called the mountain of corruption 2 Kings 23.13 yea it corrupted all Israel and Iudah A pang of folly in David so weakned his reputation as offended all Israel with the savor of it and caused a great rebellion against him A little folly in Asa banishing the Prophet in Jehosophat making affinity with Ahab in Vzziah offering Incense in Hezekiah shewing his Treasures in Josiah going to war against Pharaoh Necho corrupted and dishonoured the Government of them all Reason 1. From a more observable desilement of the most pure and precious things as in the purest cleare linen the smallest spot is soon espied Reason 2. From the vanity which God seeth it meet the best gifts and parts should be stained withall Isai 23.9 Vse 1. To exhort men of place and honour to seek after wisdom both together maketh them as precious Oyntment Folly in dignity is a great deformity Eccles 10.6 Prov. 26.1 8. Vse 2. To teach wise men not to beare with themselves in little follys much lesse in great Vse 3. To teach wise and honourable men to make account of an houre and power of temptation and to deny and suspect themselves that God may be pleased to keep them from falling shamefully Eccles 10.2 3. 2 A wise mans heart is at his right hand but a fools heart at his left 3 Yea also
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
to have broken the fundamental Articles of their Covenant the Rulers transgression of his course and duty to the Subject is no cause of discharge of the Subjects duty to him Reason 2. From the benefit and efficacy of yeilding it pacifieth great wrath Text. Yeilding in soft answers Prov. 15.1 And in actual submission to his will Prov. 25.15 Vse 1. To teach us not to rise up in our spirits against Rulers if they should rise up against us It is not lawful for us to leave our place of subjection and Loyalty which dissolveth the relation or the exercise of it Which argueth it is not lawful for servants to run from their Masters for therein they dissolve their relations Gen. 16.6 c. 1 Pet. 2.18 c. unlesse there be perill of life or limb to the servant Quest Whether may it be lawful for a State to rise against their King or Ruler Answ First not for every injury to the State which may stand with the safety of it Secondly in atrocious evil they may oppose him 1 Sam. 14.44 45. 22.17 Thirdly Tyrant sine Titulo they may depose as Athaliah 2 Kings 11.12 16. Fourthly Subverters of the safety of the State they are first by all gentle means to Reduce and heale If all other remedies be hopelesse they may Curare Ne quid Republica Detrimenti capiat Vse 2. To quiet and subject our hearts to an holy yielding unto God in all Afflictions Psalm 119.75 1 Sam. 3.18 2 Kings 20.19 Eccles 10.5 6 7. 5 There is an evil which I have seen under the sun as an errour which proceedeth from the ruler 6 Folly is set in great dignity and the rich sit in low place 7 I have seen servants upon horses and Princes walking as servants upon the earth IN these verses Solomon noteth the first of those dead flyes which wil putrifie the reputation and wisdom of Princes and that is the mis-imployment of their favours and honours Where First the men advanced are 1. Fooles yea folly it selfe 2. Poor men in opposition to rich 3. Servants Those debased are 1. Wise in opposition to fooles 2. Rich not onely in outward estate but in parts and gifts fit for government 3. Princes Secondly the mis-imployment or misplacing is 1. Folly in great dignity Rich in low place 2. Princes walking as servants servants riding on hors-back like Princes Thirdly the cause of this the face or countenance of the Prince to the one against the other Fourthly the vanity of it it is 1. An errour 2. An evil errour Doctr. 1. It is an errour and an evil errour that proceedeth from the face of a Ruler the advancement of mean and weak men and the debasement of able and noble persons Doeg an Edomite advanced 1 Sam. 22.9 Haman an Amalakite Hest 3.1 Reason of this errour First fellowship of Princes in their education with vain persons 1 Kings 12.8 It was a great error in Solomon to make no better choyce of his sonnes School-fellows and Play-fellows Secondly Princes indulgent respect to servants brought up under them Prov. 29.21 Thirdly the servitude of some Princes to their passions and lusts and the serviceablenesse of some base men to Princes herein So Doeg to Sauls cruelty and enmity against David and the Priests 1 Sam. 22.9 c. Reason of the evil of the errour First it is uncomely Prov. 19.10 26.1 As if the weak and uncomely members of the body should be set in highest place to open view Secondly it is burdensome to the whole state of a Common-wealth the rule of a servant Prov. 30.21 22. Reason of the proceeding of this errour from the face of the Ruler From the efficacy of the Kings face or countenance in the advancement or debasement of persons about him It is not the desert of an unworthy person that honoureth him but only the Kings countenance Prov. 16.15 Vse 1. To teach men to prevent this errour by choosing for their children good companions as much as may be at Schoole at play Vse 2. To teach our people here whose government is elective to make choice of men of greatest worth for wisdome for sufficiency for birth Vse 3. To look at it as more safe for the Commonwealth to put the eminency of honour and power rather in the hand of the Magistracy then in the Commonalty Vse 4. To teach us to prefer God and his waies above our selves and our wils He is the Prince of Princes our wisdom is folly Eccles 10.8.9.10 8 He that diggeth a pit shall fall into it and whoso breaketh an hedge a serpent shall bite him 9 Whoso removeth stones shall be hurt therewith and he that cleaveth wood shall he indangered thereby 10 If the iron be blunt and he doe not whet the edge then must he put to more strength IN these verses Solomon reckoneth up in pithy and Proverbial speeches and parables other dead flyes found in Princes and Statesmen though otherwise in reputation for their wisdome and honour The former verses declared the First dead flye the mis-imployment of Princes favours and honours verse 8.9 10. The Second is the digging of a Pit for innocent and well-deserving men to fall into an usual practise in Statesmen but dangerous Otherwise digging of a Pit for a wicked guilty man to fall into is safe 1 Kings 2.36 to 46. The Third is breaking an hedge that is some defence set about Church or Commonwealth whether Counsel Lawes or Guard of military men verse 8. Fourthly Removing stones that is Massy and unweildy persons as Zach. 12.3 Fifthly Cleaving of wood that is making division between persons firmely and closely compacted verse 9. Sixthly Blunt affronts put upon people by a weake arme it is as striking with blunt Iron without much strength put to verse 10. To helpe this he directeth to the use of wisdome which is profitable to direct to set an edge upon businesse verse 10. Doctr. 1. The digging of a Pit The breaking of an Hedge The removing of Stones The cleaving of Wood and Blunt affronts upon the people by a weake Arme are all of them dead flyes usually found in Statesmen but alwayes dangerous The digging of a Pit To wit for an innocent or well-deserving man to fall into Psal 7.15 So Saul plotted against David 1 Sam. 18.17 but fell into that Pit himselfe 1 Sam. 31.3 6. So Haman prepared a Galhouse for Mordecay but was hanged on it himselfe Esth 7.9 10. The breaking of an Hedge is the violating of some defence set for the guard or safety of a people or state as an Hedge is set about a Pasture of Cattel Such an Hedge dangerous to be broken are Lawes and liberties Jer. 34.11 to 17. Counsellors and Parliaments 1 Kings 12.13 and Faithful and valiant guard of military men 1 Sam. 18.13 19 1 Removing of stones That is of Massy and unweildy persons 1 Sam. 19.11 1 Sam 18.13 Prov 26.27 Zach. 12.3 Cleaving of wood Making division between persons firmly and closeth
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
there is also an haryest time of reaping even in this world Prov. 11.31 As if a man shall be loath to cast his bread upon the waters for feare of sicknesse old age store of children growing on the unsetledness of the times c. Such an one shall both lose his seed his good work and his harvest of reward from God As the Husbandman that keepeth his Corn in his Garner or Barn for fear of sowing in doubtfull weather shall both lose his crop and in time vermin and other casualty wil consume his grane in his barne Reason 1. From the uncertainty of the events of all endeavours in an ordinary course Text v. 6 Act. 20.22 God so providing that the godly should live by faith and the wicked should either first grow unprofitable in their Talents because God is an hard master Matth. 25.24 Secondly grow hardned either in pride if they prosper Amos 6.13 Habac. 1.16 Or in discontent if they be crossed Isai 8.21 Reason 2. From the sorrow and affliction that God hath annexed to all the labours of our calling Gen. 3.19 Reason 3. From Satans readinesse and watchfulnesse to stir up and aggravate dangers and discouragements to any goodness Rev. 12.4 Reason 4. From the trials which God puts upon us by causing many dangers and evils to hover over us though not to bring them upon us but to try our obedience So the people in the wildernesse feared thirst and famine and the Anakims but it was onely to try their obedience For God was ever ready with supply Deut. 8.2 Reason 5. From our own faithlesse and sluggish hearts which are ready to imagine feares of evil where none be Prov. 26.13 Lions are as much afraid of Streets as men of deserts Vse 1. To teach us wisely to consider what good duties God requireth of us in our Christian course and calling and set upon it without feare or forlorne discouragement Every man in his place The Magistrate Neh. 6.9 11. The Minister Acts 20.22 23 24. Luke 13.31 32. Yea the wife 1 Pet. 3.6 Yea children and servants feare not turning to God for feare of carnal parts Masters Fellowes c. Quest But may not a man for feare of danger hold off his hand from some duty in some cases Answ Yes in case two things concurre First The dangers be certaine not as windes and Cloudes which may as well blow over as bring foul weather Secondly The dangers be of greater dammage then the duty can be of use to my felfe and others Thus David spared Joab 2 Sam. 3.39 and the Jewes forbore the building of the Temple Ezra 4.23 24. Otherwise feare not their feares 1 Pet. 3.14 Prov. 29.25 Luke 12.4 5. Vse 2. To look at all good duties as sowing of seed Gal. 6.7 8. As therefore a man would make choyce of precious seed So doe every worke in the best manner let sacrifices be of the fattest Gen 4.3 4. Vse 3. To expect an harvest a reaping time according to our seed Gal. 6.7 to 10. Eccles 11.5.6 5 As thou knowest not what is the way of the Spirit nor how the bones doe grow in the womb of her that is with child even so thou knowest not the works of God who maketh all c. IN these words Solomon exhorteth to fruitfulnesse in good duties the duties of our calling especially those that are most behooveful in ill times by removing the impediments which are three First From the hazzard and danger yet uncertaine danger that may befal our selves of which was spoken in verse 4. Secondly From the difficulty which may be in sundry duties needful to be performed in ill times especially in case a mans calling require him to seek reformation of publick evils verse 5 Which he removeth by the unknowne helpe and successe that God will cast in afford such hard attempts which exceed the skill and strength of man This he setteth forth by the like helpe of God ordinarily put forth in producing two great works both of them farre exceeding the strength and skill of man First As thou knowest not the way of the spirit to wit of its conveyance into the childe bred in the wombe and its worke there Secondly As thou knowest not the way of the bones in the wombe of her that is with childe So thou knowest not the worke of God which worketh all verse 5. Thirdly From the uncertainty of prosperous or good successe from whence Solomon gathereth rather a motive to continual fruitfulnesse in good duties upon all opportunities verse 6. In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper c. The expression is an Allegory taken from Husbandry sow in all seasons Morning Evening in Winter in the Spring for thou knowest not whether seed time shall prosper c. Doctr. 1. As is the way of the spirit and of the bones of the woman with childe so is the way of God in working our workes for us secret and hidden from us yet when he pleaseth carry them on effectually The way of the spirit is the way of enterance of it into the infant conceived in the wombe To beget a soul is beyond the skill or strength of the Parents yea or to frame the body in the wombe yea we know not how God worketh it Whether First By Creation of nothing If so whether God maketh it pure then how commeth it to be defiled the body being without sin as a carcasse after death cannot defile the soul with sin If impure then how is not God the Author of sin Secondly By Propagation If so then it is made either of the whole soul of the Parents and then the Parents would dye or of part of the soul and then the soul were partible or divisible and the soul of the Parents would be maimed or of the seed of the soul but it hath no excrement as having no superfluity of nourishment Thirdly By transfusion as one candle transfuseth the like candle light into prepared matter If so then why doe not acts of generation often speed in couples most suitable and why are the souls of children so often unlike to Parents Fourthly By efformation as the Potter formeth a vessel out of Clay which of all the rest is most probable to wit that God formeth the soul though not of nothing which is properly Creation but of pre-existent matter whether of the spirituous part of the seed which is easie for God to doe or of the souls of the Parents as of Adams rib he made his wifes body which no man can doe but only God it being more then God hath given to nature to produce such a worke Hence God is said to be a Former of souls Zach. 12.1 as a Potter of a vessel of Clay Or the way of the spirit may be meant the manner of its fashioning the Organs of the body in case it be thought instrumental to God in being as they say it is
are comming after this life ended are many Secondly That all the future time and work wil be but vanity v. 8. The light is sweet and it is a pleasant thing for the eyes to behold the Sunne light is a Periphrasis of this naturall life Job 3.20 so here As who should say life is sweet and so they that behold the Sun are put for men living in this world Eccles 7.11 And here both are put in opposition to the daies of darkness after this life ended which are daies of death and buriall Doctr. Though life be sweet and to some men long yea and comfortable all their daies yet let them remember that the daies which are comming are many both of darknesse and vanity The sweetnesse of death is argued by even Peters lothness to die even when an aged Christian and the cause of death is honourable and gratefull John 21.18 Daies of death and buriall are daies of darkness Job 10.21 22. And in hell the darkness is extream and everlasting the darkness is outward or extream Matth. 22.13 notwithstanding the fire Matth. 25.41 as a fire of Brimstone Esay 30 33. Reason of lifes sweetnesse First from many desireable comforts which we enjoy in this life congruous and suitable to all our senses and to all our affections Secondly from the intimate union of soule and body so as they both make but one person Hence lothnesse to part we will lose any member to save head and heart or any vitall part Some men spend their daies in prosperity Job 21.13 Reason 1. From the reward of godliness Prov. 3.16 Reason 2. From the patience and bounty of God to evil men Gen. 25.17 Reasons why the daies of darknesse and vanity are many First from their continuance to the resurrection in the end of the world Joh 14.12 Secondly from the ignorance and oblivion of all things in the grave Psal 88.12 6.5 Thirdly from the disappointment of any labour all that time Eccles 9.10 Psal 30.9 This to be remembred words of sense in the Hebrew are understood with affection and action so this word Eccles 12.1 which implieth here 1. Continuall mindfull knowledge of it 2. So to be affected with care and conscience of it as that it may take deeper impression in us then all the transient cares and comforts of this naturall life whereof though the daies be many yet not so many 3. So to provide in this life as that when our bodies shall sleep in darkness yet our soules may enjoy the light and comfort of everlasting life and blessedness Reason 1. From the benefit of such remembrance In so doing we remember God Eccles 12.1 and our selves also Luke 16.4 Reason 2. From the danger and folly brutish folly of such forgetfulness Job 21.13 Ecces 3 21. Vse of lifes sweetnesse 1. For thankfulness to God who hath given us life and all the lively comforts of it Joh 10.12 For thankfulness to Christ who laid down this life for our sakes Matth. 20.28 whence we are to live to him 2 Cor. 5.15 Vse 2. To learn to behold a greater sweetnesse in the life of grace in union with Christ in the light of Gods countenance Psal 4.6 7 63 3. Vse of many dayes of darknesse and vanity and remembrance hereof 1. To warne us not to be so taken up with the sweetnesse of this life as to forget the farre longer time to come Vse 2. To teach us not to envy the many prosperous dayes of wicked men here Their lightsome dayes here are but a few to their darke dayes behinde Vse 3. To provide here for life in death and for light in darknesse and for felicity against vanity Meanes hereof First Meditation frequent and constant and serious of the shortnesse of this life and of all the comforts of it Isai 40.6 7 8. Secondly Not to rest in a state of darknesse here Eph. 5.8 1 John 1.6 Thirdly Behold Christ losing his sweet life for us and mourne over him Zach. 12.10 Fourthly Walke in his light 1 John 1.7 Eccles 11.9 10. 9 Reioyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement 10 Therefore remove sorrow from thy heart and put a way evill from thy flesh for childhood and youth are vanitie FOr a fifth wholsome counsell and instruction Solomon giveth it unto young men which is twofold First To know God will bring them to judgement verse 9.10 Secondly To remember their Creator in the dayes of their youth vers 1. to 7. And both this and the former Counsels are but further motives and directions to take the counsel given verse 6.4 sowing our seed in the Morning and in the Evening not to cease Reason 1. For after this life ended many will be the dayes of darknesse and they will be dayes of vanity verse 7.8 Reason 2. For youth is the morning of our Age and so a fit time to sow good seed usually misimployed to the sowing of vanity verse 9.10 And there be three words that expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the morning of Age v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is as the word signifieth the choyce Age of a mans life as that 1. Which is chosen to most employments of action 2. Wherein a man is to choose what course to take 3. And which a man would choose to live in alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood which is the green flourishing bloud of Age or life Parts First An Ironical concession to children and youth to rejoyce in their dayes and wayes Rejoyce O young man c. Secondly A serious Admonition to know the judgement of God reserved for them but know that c. verse 9. Thirdly Hence an exhortation to put away and remove the passions and lusts of youth and childhood verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh that is the lusts of the flesh Fourthly a Reason of that exhortation from the vanity of childhood and youth verse 10. Doctr. 1. God is wont in an holy scorne to give up children and youth in their own dayes to take their own wayes and to rejoyce or applaud themselves in them See the like kinde of Irony or holy scorne 1 Kings 18.27 22 15. 2 Chron. 25.8 Quest But doth not God speake seriously as allowing children and youth more liberties then are meet for riper yeares as Chap. 9.7 8 9. Answ There be some lawful liberties which God doth allow to that age as Zach. 8.5 9 17. But if he had spoken of these he would have given some just ground of encouragement for it is your portion or the like but here he rather giveth a check and admonition against it from a ground that is wont to dampe not lawful but carnal delights But know
that for all these things God will bring thee to judgment The wayes of 1. Childhood First Ignorance 1 Cor. 14.20 Secondly Vanity serious in trifles and trifling in serious things Text. verse 10. Thirdly Folly Fourthly Falshood Psal 58.3 Fifthly Forwardnesse Matth. 11.16 17. 2. Youth First High conceits of their own sufficiency and worth 1 Tim. 3.6 Secondly Inordinate and excessive love of liberty Thirdly Wantonnesse Fourthly Strong affections upon weake grounds Fifthly Impatience of counsels and reproofes which is stubbornnesse Jer. 31.18 19. Sixthly Prodigality Luke 15.12 13. Seventhly Impudency Isai 3.5 God giveth up children and Youth to these wayes First by not giving them his grace either restraining or converting so soon Secondly By taking from them such Parents governours and friends as might restraine them 2 Chron. 24.17 As he that taketh away a damme giveth a running River leave to run strongly Thirdly By giving them up to a company of flatterers and Paresites sons of Belial who encourage them to evil 2 Chron. 24.17 18 and harden them against wise and grave counsel 1 Kings 12.10 11. Fourthly By suiting the heart with fit and strong objects and leaving the heart to the impetuousnesse of its own passions and lusts Reason 1. From the Idol of self-fulnesse which God seeth in the heart of youth according to which he answereth them and all others Ezek. 14.4 Reason 2. From their wilful disobedience Psal 81.11 Reason 3. From his delight to scorne scorners Prov. 3 34. Psal 2.3 4. Reason 4. From his purpose to magnifie his grace the more and to humble them the more in their conversion Jer. 31.18 19. Vse 1. To humble childhood and youth the more the flower of whose Age is so much corrupted If our choyce dayes be so wicked what are our dregs If our first fruits be so uncleane what is our whole lumpe yea and this spiritual judgement should humble youth the more for it is a more dreadful judgement for God to scorne then to frowne and threaten Doctr. 2. God would have children and youth to know that God will bring them to judgement for all their childish and youthful courses and for their delight in them Psal 50.18 to 22. Rev. 20.12 2 Cor. 5.10 Eccles 12.14 Reason 1. From Gods unpartial justice to all Rom. 2.6 to 11. God taketh no pleasure in proper youth Psal 147 10. nor pitty on carnal children Reason 2. From the proportion which God keepeth in recompencing like measure yea double measure of torment to deliciousnesse Rev. 18.7 Vse 1. To charge children and youth to put away and remove from them their passions and Iusts the evils of their flesh verse 10. Youths eagerly pursue their lusts and boisterously contend for them But lusts overwhelme with the greater torments Potentes potenter torquebuntur Vse 2. To discover and convince the vanity of childhood and youth verse 10. In regard First Of the many corruptions incident to their Age mentioned above Secondly Of their fond rejoycing in them as a fool in his Fetters and Shackles Thirdly Of the danger growing thereby of Impenitency here and of Judgement hereafter Vse 3. To exhort both to remember their Creator in their prime dayes Eccles 12.1 Eccles 12.1 1 Remember now thy Creator in the daies of thy youth while the evil daies come not nor the yeers draw nigh when thou shalt say I have no pleasure in them SOlomon to restraine children and youth from the vanities of their Age propounded to them a double Antidote First The knowledge of Gods approaching Judgement whereto he will bring them for all the evils of their youth Chap. 11. verse 9. whence he inferred two Corollaries 1. An exhortation to put away youthful passions and lusts 2. The vanity of childhood and youth Chap. 11. v 10. Secondly The remembrance of their Creators in the dayes of their youth Chap. 12.1 The copulative And implyeth a connexion upon the former as the Addition of another remedy like the former Doctr. 1. The remembrance of our Creator in the dayes of our youth is a Soveraigne remedy against the vanities both of youth and Age. It is a remedy against the vanities of youth before spoken of and the words following Before the evil dayes come c. argue it is a remedy against the wearisome vanities of old Age Remember words of sense in the Hebrew Tongue are to be understood with Affection and Action by reason of the combination and concatenation of all the faculties of the soul in pure nature like as of links in a chaine draw one and draw all breake one and breake all Luke 23.42 1 Sam. 1.19 Psal 106 4 7. Heb. 13.3 Rev. 2.5 Remembrance of God implyeth and inferreth 1. Turning to him Psal 22.27 2. Trust and joy in him Isai 51.13 3. Service and obedience to him Deut. 8.11.19 Psal 9.17 Judg. 3.7 4. Thankfulnesse to him Deut. 8.18 Thy Creator Setteth forth God as the Author and fountaine of all our being out of nothing Which argueth God to be 1. The end of all our being Prov. 16.4 2. Our preserver and Governour Isai 40.26 3 Our owner and possessour and Lord Isai 43.1 4. Intimately acquainted with all our wayes Psal 33.15 5. Unwilling yea disdaining to have his worke deformed or corrupted Deut. 32.5 6. 6. Able easily to destroy us Psal 104.29 30. Creators Implyeth more Creators then one all the three persons concurring in the worke Gen. 1.26 Remember Jesus Christ your Redeemer 1. As one that dyed and rose againe for us 2 Tim. 2.8 2. And without whom we are strangers from God Eph 2.12 3. In whom we become new creatures 2 Cor. 5.17 4. And through whom the Father is well pleased with you Matth. 3.17 Remember the holy Ghost First Who uniteth us to Christ 1 Cor. 6 17. and without whom we are carnal and sensual Jude 19. John 3.6 Secondly Who sanctifieth us to God and that in a Creating way Psal 51.10 11. Mortifying our passions and lusts Rom. 8 13. Quickning us to righteousnesse Thirdly Who pacifieth and comforteth our consciences John 14.16 17. and that in a creating way Psal 31.12 Reason 1. From the vanity of youth and Age without this remembrance of our Creators Text. Eccles 12.1 with Chap. 11.9 Reason 2. From the benefit of this yoke upon Youth Lament 3.27 to 30. Reason 3. From the sanctification of the whole lumpe of our life by the sanctifying of these first fruits Rom. 11.16 Vse 1. To reprove forgetfulnesse of our Creator in this time of youth It causeth old age to perish in such to be good for nothing Job 30.1 2 3 Youth and childhood is the seed time of grace and all goodnesse If in the spring no seed be sowne or none but Cockel and Darnel and such weeds what hope of Harvest Isai 17.10 11. From a threefold cause of difficulty 1. Custome in sin Jer. 13.29 2. Satans long possession Mark 9.21 29. 3. Gods rejection Prov. 1.24 to 28. Vse 2. To exhort children and youth to heed
this counsell As the people said to the blind man Arise he calleth thee Mark 10.49 so here God accepteth the first ripe fruits Micah 7.1 He taketh it then so kindly that he wil after pass by many backslidings Jer. 2.2 with ch 3 1 2 3. It is the ornament of youth of young men of maids Jer. 2.32 Means by which God useth to heale such First attention to the word Psal 119.9 Prov. 8.34 Secondly mourning for stubbornness and prayer for converting grace Jer. 31.18 19. Thirdly abandoning of bad company Psal 119.115 Fourthly Reforming known evils upon reproofe Prov. 1.23 Eccles 12. part of v. 1. While the evil dayes come not nor the yeers draw nigh wherein thou shalt say I have no pleasure in them THese words begin a description first of the wearisom evils of old age from the latter part of this verse to the end of the sixt Secondly of death v. 7. And both of them brought in as a double strong motive to urge young men in their youth to remember their Creator This former Reason is taken from the support and remedy which the remembrance of our Creator in the daies of our youth will give to the evils of old age v. 1 to 6. The latter from our dissolution and return to God in death v. 7. Doctr. The decayes of old age are evil and unpleasant times and old age it selfe will so acknowledge it 2 Sam. 19.35 and yet he was of the better sort of old men and very well provided of all helps v. 32. and as then but 80. yeers old Gen. 47.9 Psalm 90.10 The evils of old age are partly 1. Naturall First in the estate The losse of dearest friends and acquaintance Gen. 37.34 35. 42.36 And contempt of younger people Job 30.1 12 13. Secondly in the body Dimnesse and decay of all the senses 2 Sam. 19.34 35. And manifold pains and aches and diseases incident to that age 2. Morall first seeking wealth greedily yet loth to use it Secondly slow and cold in proceedings yea timorous and fearfull yet chasing at others backwardness Thirdly hard to be pleased himselfe and as hard to please others Fourthly complaining of present times but praising former daies of old which the old men of those daies as much complained of as he of these 3. Spirituall First Ignorance Secondly uncapablenesse ' and untractableness to be taught or admonished Eccles 4.13 Thirdly pride of spirit Fourthly deceitfulnesse Fifthly impenitency through custome and hardning in sinne and self-conceit Reason 1. From sins of youth Job 20.11 Reason 2. From the vanity of all creature-comforts which must fade Isai 40.6 Reason 3. From the necessity of ripening in that age either for hell or heaven Job 5.26 in the autumne of our age Reason of old mens acknowledgement of it From their querulous and discontented spirit Doctr. 3. The remembrance of God in the daies of youth is a comfortable Preservative against the evil and unplesant times of age For as an antidote against this evil Solomon prescribeth this Hence the age of Abraham and David are called a good old age Gen. 25.8 1 Chron. 20 28 Reason 1. From the blessing of good old age removing and healing the contrary evils 1. Naturall first in the estate Friends not lost but gone before and we haste after them A Crown of glory instead of contempt Prov. 16.31 Secondly in the body The power and life of faith to put strength in weaknesse health in sikness ease in pain Hebr. 11.34 Josh 14.10 The benefit of Gods feare Prov. 3.7 8. 2. Morall and spirituall Corruptions now more mortified then ever 2 Tim. 4.7 Grace more lively powerfull and fruitfull Psalm 92.14 2 Cor. 4.16 Heaven as an haven in view seasoning and sweetning all 2 Tim. 4.8 Reason 2. From the gracious and powerfull presence of God to support them in age whom he hath guided in youth Esay 46.3 4. Vse 1. To set on Solomons counsell upon young men to be the more mindfull of their Creator in the daies of their youth to finde the evils of old age either more fully removed or more easily borne If young men neglect this duty in their best times they will be far more indisposed in their evil daies Vse 2. To provoke such as are entring upon old age to be more sollicitous of remembring God and themselves seeing they are hasting fast into these evils It is a just reproofe to such as take no notice of decayes of nature See the simile Hos 7.9 Vse 3. To enforce carnall old men to redeem the opportunities that are lost The evil of the times Paul maketh a motive to this duty Ephes 5.15 16. Eccles 12.2 to 7. 2 While the sun or the light or the moon or the stars be not darkened nor the clouds return not after the rain 3 In the day when the keepers of the house shall tremble and the strong men shall bow themselves and the grinders cease because they are few and those that look out of the window be darkened 4 And the doors shall be shut in the streets when the sound of the grinding is low ane he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 5 Also when they shall be afraid of that which is high and feare shall be in the way and the almond tree shall flourish and the grashopper shall be a burden and desire shall faile because man goeth to his long home and the mourners go about the streets 6 Or ever the silver cord be loosed or the golden bowl be broken or the Pitcher be broken at the fountain or the wheele broken at the cistern SOlomon having stiled old age an evil and unpleasant time v. 1. he now proceedeth to describe more particularly the decayes and infirmities of nature in old men which make their daies evil and unpleasant which are of three sorts First some such as befall the former part of old age whilst as yet they are able to goe abroad verse 2. to part of the fifth Secondly some of decrepit old age when death is very neer approaching and themselves drawing on fast to it Latter part of v. 5. with v. 6 7. Thirdly Death it selfe v. 7. The decayes and infirmities of old age whilst as yet they are able to walk abroad be First the darknesse of the lights about them whether naturall as Sunne light of the day when the Sunne is under a cloud Moon Stars or artificiall lights as Candles Torches c. This darkness commeth not from the decay of those lights but from the dimness of our sight whence need of spectacles I doe not understand this to be a description of adversity for though darknesse be often put for adversity and light for prosperity yet we read not of the Sunne Moon and Stars put together for prosperity nor the darknesse of them put for adversity Secondly The returning of the clouds after rain is an allusion to the winterly state of old age In Summer
out And yet whilest there is life in the body both water and sand passe through little veines into the bladder So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs even to the stifling of them And upon this stoppage of the Lungs with phlegme that the wheele cannot turne the Aire or breath up and downe in and out followeth rutling in the Throat breaking off the motion of the Lungs and so death suddenly followeth Doctr 1. The wisdome of God would have young men to take particular and special notice of the decayes and infirmities of old age and by all and every of them to be stirred up to the remembrance of their Creator in the dayes of their youth Solomon the eldest son of wisdome reckoneth up these infirmities of Age not to shew his skill but to teach us to discerne these and to provoke us by every one of them and much more by all together to remember our Creator early Reason 1. From our backwardnesse to take notice of these decayes in our selves much lesse in others and most of all in our young time when there are no cords in our death Hos 7.9 Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities As in Aaron in like bitternesse Levit. 10.19 And in the Israelites in anguish Exod. 6.9 Reason 3. From the unsupportable wearisomnesse of these evils unto old age when it is not eased and supported by grace Vse 1. To shew us the many bitter fruits of the sin of our first Parents even to our bodies 1. Death 2. Strong cords to Death Vse 2. To teach us both the lessons Solomon here calleth upon us to learne 1. The remembrance of these infirmities 2. The remembrance of our Creator by them and that in our youth before they befal us in age Object But what can these crosses and the remembrance of them doe to a kindly worke of conversion They are all but punishments of sin and so sanctions of the law and the law maketh nothing perfect Heb. 7.19 Answ First Yet no commandement of God is vaine when the spirit coworketh Secondly These infirmities as the law it selfe drive us to Christ Gal. 3.24 And he 1. Taketh away our sins John 1.29 2. Beareth our infirmities Matth. 8.17 Psal 103.3 and he supporteth us in them Isai 46.4 40 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort 2 Cor. 4.16 Vse 3. To comfort godly old men in that God taketh particular notice of all our decayes and infirmities Eccles 12.7 7. Then shall the dust returne to the Earth as it was and the spirit shall returne unto God who gave it COherence see in verse 2. In these words are set forth First The first and last condition of the body in regard of its material cause Dust returneth to the Earth out of which it was taken Secondly The first and last condition of the soul in regard of the efficient cause and disposing hand The spitit returneth to God that gave it Meaning Dust By a Metonimy of the material cause for the effect Dust for mans body made of Dust Gen. 2.7 Returne to the Earth First By burial in the Earth after the manner of the Jewes Though in burning and drowning it finally returneth to Dust to Earth also Secondly By rotting in the Grave and dissolving to Earth at last Spirit Soule as being here opposed to the body Returturneth to God Not every soul to dwell with him for here the speech is of all men but to be disposed of by him for his final estate That gave it First By breathing it into his face at the first Creation Secondly By forming every soul of a sinful matter of the soules of the Parents or of the spirituous part of their seed Zach. 12.1 Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust so our soules being given us of God returne againe to God Gen. 2.7 The body is made not of the heart of the Earth that is rich in mettals nor of the soyle of the Earth that is rich in fruits nor of the sand of the Earth which is profitable for Ballast for houre-glasses or for a Sea bound Jer. 5.22 but of the dust of the Earth which of all the rest is most unprofitable like unsavoury Salt Matth. 5.13 Stones are firme matter Clay tough but dust easily dislipated and scattered with every blast of winde Object But is not our body mixt of the foure Elements Answ Yes Reason 1. For all these are found in us our spirits are fiery our breath is airy our bloud and humours watery our flesh and bones muscles and sinewes have much Earthly matter in them Reason 2. We are nourished by all these Elements Reason 3 We are dissolved into all these Elements But yet God first tooke dust then wetted it and made Clay of it and fashioned it into the forme of humane body hence Job 4.19 The first foundation and matter was dust clay made of it and our bodies of clay Dust only is expressed as being first and predominant Vse 1. For instruction to all men First To behold Gods wonderful power wisdome and goodnesse who out of a dust-heap hath formed such a curious and glorious worke Psal 139.14 All the Divels in hell cannot suddenly make a Louse of dust Exod. 8.18 19. and Moses and Aaron did make but Lice of dust verse 17. Secondly To be lowly and humble-minded especially when we come in Gods presence Gen. 18.27 Isai 45.9 1 Kings 8.27 Secondly To be mindful of our mortality Gen. 3.19 every blast of Gods displeasure scattereth our dusty Tabernacle even of great men Isaiâ— 40.15 23 24. And therefore to remember our Creator and prepare for a change Eccles 12.1 7. Vse 2. For comfort to the godly First He will not deal with us after our sinnes Psal 103.13 14. Secondly To encourage us against the feare of men whom the moth shall chavel to dust Isai 51.7 8. To strengthen our faith in Gods power to raise us 1. Out of outward abasement 1 Sam. 2.8 2. Out of inward abasement Psal 119.25 And 3. out of the grave Dan. 12.2 Our bodies shall returne to dust that is they shall dye corrupt and returne to dust Gen. 3.19 hence Job 17.13 14 21 26 24 20. It so falleth out to great men Psal 82.7 and meane wise men and fooles Psal 49.10 rich men and poore Psal 49.10 16 17. good men and bad Psal 30.9 and all men Job 30 23. Isai 40.6 7. except onely Christ who saw no corruption and so no dust Acts 2 31. and such as remaine alive at the last day 1 Cor. 15.51 1 Thes 4.17 Reason 1. From the wages of sin Rom. 15.12 c. Reason 2. To root out the root of sin Rom. 6.7 Original sin is fitly compared by Epiphanius to a wilde Fig Tree rooted in the joynts of the stone-wall of
a goodly Pallace If it be cut and lopped as it is by repentance and mortification yet it sprouteth againe but when the walls are taken downe and the stones cast asunder body and soul parted then being built againe the root is shaken out utterly Reason 3. To prepare the bodies of men for an immortal estate 1 Cor. 15.50 Vse 1. To refute the vanity of carnal mindes who thinke to escape this common condition of all men Isai 28.15 18. Vse 2. To exhort to the remembrance of our Creator and to prepare for a change Here we have no abiding City we seek one to come Heb. 13.14 we are but Tenants at will our Tabernacles Earthly Vse 3. To strike terrour into the hearts of the wicked who returne to dust now accursed after the fall Gen. 3.17 19. It is now the food of the Serpent Gen. 3.14 And it is meat and drinke to Satan to torment the wicked who are accursed from God and so depart Matth. 25.41 Vse 3. To comfort the godly in distresse Job 3.22 Art thou in sicknesse and paine thou art but grinding to dust and then ease Art thou grieved with a body of sin Rom. 7.24 Dust will set thee free Doest thou desire to be dissolved and to be with Christ Phil. 1.23 Dust will dissolve thee and be a friend of the Bridegroome to bring thee to Christ The soul of every man is Gods gift Gen. 2.7 Jer. 38.16 Zach. 12.1 Heb. 12.9 Reason From Gods immediate hand put forth above the meanes in making the soul in the body which though it be not by Creation of nothing yet it is by efformation of pre-existent matter whether of the spirituous part of the seed or the soules of the Parents see notes in Chap. 11.5 Vse 1. To employ the soul in Gods service to which end it was made Prov. 16.4 yea to returne to him with advantage Matth. 25.27 Vse 2. To feed it with spiritual food as word Sacraments c. for it is a spirit Vse 3. Then God may take it againe at his pleasure Job 1.21 at death the soul returneth to God againe Luke 23.43 46. Acts 7.59 Reason 1. From the account to be made and the reward to be received Vse 1. To assure the Immortality of the soul and to reprove the brutish ignorance of such as consider it not Eccles 3.21 Vse 2. To exhort to prepare for this returne and therefore to remember our Creator in the dayes of our youth Vse 3. To comfort the godly in assurance of their returne to God at the last Eccles 12. v. 8. 8. Vanity of vanities saith the Preacher all is vanity IN these words Solomon repeateth the conclusion of the whole book which he laid downe in the beginning Chap. 1.2 and hath proved by sundry arguments throughout the book especially by an Induction of many particulars And now having finished his proofe thereof and demonstrated last of all the vanity of childhood and old age youth and death he repeateth againe his conclusion as that which he hath fully cleared vanity of c. Doctr. 1. The whole estate of the creature from first to last and the whole estate of man from his childhood to his old age yea to death it selfe is a state of excessive vanity vanity of vanities university of vanities Rom. 8.20 Excesse of vanity For therefore it is called by an not vaine but vanity it selfe yea vanity of vanities which is a superlative vanity as holy of holies is a superlative holinesse Variety of vanities for it is vanities in the Plural number vanities of many sorts Vniversity or Vniversality of vanities All is vanity The universality of all creatures is vanity and all vanities is found in the creatures The vanity the creature is subject to is called the bondage of corruption Rom. 8.20 21. which is not meant of natural corruption such as might be in beasts before the fall for when generation was to be there was to be corruption But would have been no vanity because the creature had then finished his worke as the silkworme after a sort hath done and so departeth But he meaneth a corruption that fell upon the creature by the fall which is a corruption 1. Through enmity of one creature against another when they also suffer most that are most innocent Job 12.7 8. 2. Through their inward debility or infirmity whence First Their often abortions both in Cattel Women fruitful Trees Olives Vines and Figs casting their fruit Secondly Their labour to bring forth what fruit they doe yield even beyond their strength whence necessity in the soyle of lying fallow in living creatures of barrennesse Gen. 3.17 4 12. Levit. 26.20 onely weedes and Bryers and Thornes and such fruits of the curse are brought forth with more ease Gen 3.17 18. Thirdly Through abuse by making the creatures the objects of our best affections Psal 20.7 Prov. 18.11 Job 31.24 Isai 44.17 Ezek. 16.15 Thus we place our Soveraigne good in the creature comforts and by making them instruments of wickednesse whether against God or against man 2 Tim. 4.10 Jonah 2.8 Hos 2.8 Jer. 22.21 Jer. 22 17. Micah 2.1 2. Job 24.15 16. Reason 1. From the fall of our first parents Gen. 3.17.18 Reason 2. From the sins of any person or people in succeeding Generations Gen. 4.12 Lev. 26.19 20 Use See in Notes on Eccles 11.7 Eccles 12. v. 9. And moreover because the Preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many proverbs FRom this verse to the end of the chapter is the conclusion which consisteth of two parts First an encouragement to the reading of this and other books of Scripture from verse 9 to 12. Secondly the sum or scupe and use of this and the other books of Scripture to fear God and keep his commandements set forth and confirmed by a twofold Reason first from the compleat duty of man Secondly from the exact judgement of God verse 14. The former of these to wit the encouragement to the reading of this and other books of Scripture is set on by seven Arguments First from Solomon improvement of his wisdom to teach the people knowledge and that proportionably according to his wisdom The more wise the Preacher was the more he taught the people knowledge v. 9. Secondly from the elaborate diligence in pondering or weighing seeking out ordering fit matters or words Thirdly from the matter frame of his words they were words 1. Of knowledge 2. Of weight or power the word signifieth to rule or have authority as if the words were fit to command saith and obedience verse 9. 3. Acceptable words words of delight v. 10. 4. Upright 5. Of truth v. 10. Fourthly from their efficacy as 1. Goads 2. Nailes v. 11. Fifthly from their authority 1. Ministeriall fastned by the masters of Assemblies 2. Principall or Soveraigne given by one Pastor verse 11. Sixthly from their sufficiency of these my sonne be enlightned or
him and endeavour to approve our selves to him to be accepted of him 2. The Commandements be the ten Commandements Deut. 4.13 which is further explained in the Gospel by believing on Christ 1 John 3.23 3. To keep these Commandements is set forth by comparisons As our way Josh 1.7 As our Treasure Rev. 3.20 21. As the apple of our eye Prov. 7.2 And as our life and soul Prov. 19.16 that is with all diligence faithfulnesse tendernesse and preheminence Reason 1. From the whole of man wrapt up in the feare God and keeping his Commandements it is our whole perfection and safety life maketh us equal to a Plant sense to a Beast reason to a man grace fearing God and keeping his Commandements to Angels Luke 20.36 Isai 6.2 Psal 103.20 It compleateth our conformity to the Image of God It is our whole duty and attaineth an everlasting happy estate Deut. 5.29 else we walke in vanity Psal 39.5 6. and feare death hell the faces of men Reason 2. From the vanity of seeking after Gods feare and yet not weaned from the vanities of the world Marke 6.20 Reason 3. From the vanity of weanednesse from earthly vanities without learning the feare of God and keeping his Commandements such was all the devotion of Popery leaving great estates yea Kingdomes to live and dye in a Fryers Coule Isai 1.11 12 13. Reason 4. Of the attention due to this word and counsel First From the dulnesse of our hearing Heb. 5.11 Secondly From the weightinesse of the duty Text. Thirdly From the noise of worldly matters and imbred lusts hindring our attention Vse 1. To refute the Antinomians who abrogate the Commandements and in summe hold forth Grace without Christ Christ without Faith Faith without the word of promise applyed particularly to me by the spirit And the word of the Gospel without the word of the law Vse 2. To teach us to make these two duties our whole worke Deut. 5.29 Eccles 12.14 14. For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil IN the former verse Solomon gave it for a conclusion of the whole Book Fear God and keep his Commandements Which duty he presseth by a twofold Argument First from the weight of the Duty it is the sum and safety of the whole man verse 13. Secondly from the universal and strict account which God wil take of every work done under the Sun Text. v. 14. So this last end of the book is the last end of the world Doctr. There is no work whether it be open or secret good or evil but God wil bring it to judgement No work whether first Of the heart as counsels thoughts affections 1 Cor. 4.5 Jer. 17.9 10. Secondly of the lips as words Matth. 12.36 Jude 15. Thirdly of the hands or other outward members of the body 2 Cor. 5.10 Eccles 11.9 Psalm 50.21 Not onely of all the children of men but even of evil Angels also 1 Cor. 6.3 Though never so secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconditum velatum hidden or secret so the word signifieth not as the vulgar Latine turneth it erratum absurdly for when he saith pro omni errato sive Bonum sive malum sit it argueth some erratum is bonum But if it be an erratum an errour or fault how is it good if good how is it erratum an errour or fault See then their vanity that think the vulgar Latin authenticall or the Church of Rome infallible God will bring all to judgement many things in this world Prov. 11.31 Psalm 58.10.11 All things whatsoever at the last day 2 Cor. 5.10 Rom. 2.16 Acts 17.31 Matth. 25.31 to 46. Reason 1. It is for the honour of God to rectifie all the iniquity of judgement-seats and other obloquies here below Eccles 5.8 3.16 17. with Micah 7.3 4. As his infinite wisdome knoweth all iniquity so his infinite justice cannot but give due recompence to all Reason 2. It is for the honour of Christ John 5.23 29. To declare the honour first of his power in raising the dead by his voyce John 5.28 29. Secondly of his glory Matth. 25.31 all the elements burning about him 2 Pet. 3.10 all the Angels and Saints attending him each one as bright as the Sun Matth. 25.31 Jude 14. a glorious high Throne set in the aire for him Matth. 25.31 all the creatures presented before him and bowing to him Rom. 14.10 11. Thirdly the honour of his wisdom in making manifest the secret counsels of all hearts with all secret conveyances and that particularly 1 Cor. 4.5 Luke 12.2 Fourthly of his justice both shewing the cause of all his own administrations why often it went ill with the godly and well with the wicked Esay 28.17 and rewarding all according to their works and the fruits of them Jer. 17.10 which wil not be accomplished whilst the world lasteth neither the good that some have done by their laws books counsels examples c. nor the evil of others Reason 3. It is for the honour of the Church and of all the godly 2 Thes 1.10 Micah 7.9 Vse 1. For information 1. That the account taken at the last day wil be general of all Nations and persons and also particular of every singular cause and person Rom. 14.12 Matth. 12.36 Psalm 50.21 And that not secret but open so as all men may judge of all secret conveyances Luke 12.2 1 Cor. 4.5 Secondly that the day of judgement wil be of longer continuance then a night or day For so many businesses of all Nations and persons cannot be examined openly in the space of a few houres or yeers The day of grace is of many yeers of 1 Cor. 6.2 so also is that of judgement Vse 2. To exhort to repentance and faith that he who shall be our judge may be our Saviour Acts 17.30 31. 1 Cor. 11.31 2 Thes 1.10 Vse 3. To bridle all licentiousnesse and boldnesse in sin and pleasure in it Eccles 11.9 Acts 24.25 Vse 4. To exhort to sincere and conscionable awfull and fruitful obedience 1 Pet. 1.17 2 Pet. 3.11 to 14. 2 Cor. 5.9 10. Text v. 13 14. Luke 12.1 2. 1 Cor. 15.58 Vse 5. To exhort to judge others sparingly and charitably 1 Cor. 4.5 Rom. 14.10 Matth. 7.1 2. Jam. 2.13 But to provoke them earnestly to prepare from this day 2 Cor. 5.10 11. Vse 6. To encourage the Saints to patience constancy and comfort in wel doing and ill suffering 1 Cor. 15.58 1 Thes 4.17.2 2 Thes 1.6 7. FINIS
Sam. 14.45 according to our places 3 Either remove timely Psal 55.6 to 11. or patiently wait upon God Psal 37.3 to 7. and suffer from man Vse 2. To warn Magistrates and great men to take heed to their waies The Lord observeth regardeth requiteth 2 Chron. 19.6 Vse 3. For comfort to the poor oppressed Though no man regard the poor and their just cause yet God and his Angels doe Eccles 5.9 to 17. 9. Moreover the profit of the earth is for all the King himself is served by the field 10. He that loveth silver shall not be satisfied with silver nor be that loveth abundance with increase this is also vanity 11. When goods encrease they are encreased that eat them and what good is there to the owners thereof saving the beholding of them with their eyes 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep 13. There is a sore evil which I have seen under the sun namely riches kept for the owners thereof to their hurt 14. But those riches perish by evil travels and he begetteth a son and there is nothing in his hand 15. As he came forth of his mothers womb naked shall he return to go as he came and shall take nothing of his labour which he may carry away in his hand 16. And this also is a sore evil that in all points as he came so shall he goe and what profit hath he that hath laboured for the wind 17. All his daies also he eateth in darkness and he hath much sorrow and wrath with his sicknesse IN these words the Holy Ghost setteth forth the vanity of covetousnesse or the love of money by sundry arguments First from the unsatiableness of it v. 10. amplified by the contrary sufficing and satisfying profit which the earth or field yieldeth to all sorts even to Kings v. 9. Secondly From the Diversion or turning aside of the profit of wealth to others and reserving no more benefit to the owners then the bare sight thereof v. 11. Thirdly From the disrest and unquietnesse which abundance 1. of meats and drinks 2. of cares yieldeth to the owner by the excesse amplified by the contrary sweet and quiet sleep and rest of the labouring servant v. 12. Fourthly From the hurt redounding to the owners by wealth v. 13. Fifthly from the perishing of riches by evil travel v. 14. Sixthly from the penury his seed may fall into v. 14. Seventhly from the necessity of leaving all behind him in death v. 15 16. Eighthly from the many crosses and exations which befall a man in his life time from his wealth v. 17. Doctr. The earth yieldeth sufficient profit unto all sorts of men from the king to the meanest servant but not to covetousness 1 Chron. 27.26 to 31. Prov. 27.23 to 27. and 31.16 2 Chron. 26.10 Amos 2.1 It is bread that strengthens mans heart above all other meats Isa 3.1 It is the staffe Psalm 104.15 Gen. 43.8 It is scarcity of bread that maketh a famine not other commodities And even the beasts and flocks are maintained by the earth Reason of the earths yielding profit sufficient First God provideth it as meet that that which bred us should feed us Secondly That labour might be encouraged and not lost Gen. 3.19 Thirdly to beat into us a sense of our mortality as the earth bred us so it feedeth us till we return to it Not so covetousness or the love of money or of wealth Reas 1. From the unsatiableness of Covetousness v. 10. It is agreat vanity when we covet a Creature which cannot satisfy us when we have it Hunger is satisfyed with meat Thirst with drink but Hunger and Thirst after Wealth is not satisfyed with Wealth The love of meat and drink wil make a man willing to use and spend them but the love of Money and Silver will not suffer a man to spend them A poor mans poor estate may be relieved by one wealthy mans Beneficence but the hunger of the Covetous cannot be satisfyed with an hundred mens estates A sign his heart and minde is unmeasurably poor and miserable A man that is still hungry when he hath eaten enough as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is still thirsty when he hath drunke enough as in the Dropsy Physitians say opus habet purgatione non impletione so is it with the Covetous man though the Covetous man may say and think he layeth up for his Heirs yet he would not have his Heirs to spend it but like Conduite-pipes to convey it from one to another Reas 2. From the unprofitableness of abundance it encreaseth not our Comforts but Expences 1 Kings 4.22 23. Servants must be multiplyed sutably 1 to our business to our Rank The eye is onely fed with it but neither that to satisfaction Reason 3. From the Disrest and Disquietness which Abundance yeildeth by excess 1 of Meats and Drinks 2. Cares and want of Sleep v. 12. which commeth to pass First by filling the Stomach and so straitning the Lungs that they cannot breathe freely Secondly by sending up store of Fumes and vapors into the Brain which sill it with excrements and emptyeth it-self in Rhewms and Flegmes which by Spitting Coughing and Dreams interrupt Sleep Thirdly by stupifying the Animal spirits which should recreate and refresh the Brain Fourthly by heating the Brain in the Night with study and cares But Labour breedeth sweet Sleep I when he eateth little his senses close for want of spirits to quicken and open them 2 when a man eateth much First by exciting natural heat by Labour Secondly by washing superfluous humours and so keeping the Stomach and Brain clean Reas 4 From the hurt Redounding to the Owners by Wealth v. 13. Hurt 1 To the body 1 Kings 21.6 7 8.2 To the Soul First leading it into many Temptations 1 Tim. 6.9 Psal 69.22 Secondly Choaking good seed Matth. 13.22 Thirdly hardning mens hearts in evil of impenitency Rom. 2.4 5. Reason 5. From the perishing of riches by evil Travel verse 14. either First of a mans selfe as by an ill haunt to Haukes Hounds Whores or Suretiship Buildings Gaming costly Apparrel Secondly of his Houshold children servants wasting and consuming the estate Thirdly of his enemies Job 1.14 17. Reason 6. From the penury incident to rich mens children nothing in his hand 1. No wealth 2 No labour First neither wit Secondly nor skill Thirdly nor strength to it Reason 7. From the necessity of leaving all behind a man at death verse 15.16 Job 1.21 1 Tim. 6.7 Only laden they are with more sin else stript of all outward things First Honours Psal 49 17. Secondly Profits Luke 12.20 Thirdly Pleasures Heb. 11 25. we come into the world crying we go out mourning and groaning Hence all labour for wealth is for winde First We cannot hold and keep it Secondly It swelleth us like empty bladders Reason 8. From the much