justice trading military power and skill honour and reputation with forraign Princes and States and which is worst of all decay in Religion and purity thereof whence also dropping in of contentious corruptions into all sorts 2. Prodigall expence of the treasure of the State in feasting and banquetting in Masks and Revels where money must answer all and that not a purse full or pocket full or bag full or chest full but a whole Kings Treasury and when that faileth then illegall exactions of the subjects estates The sonne of Nobles not so much of Noble ancestors for most Kings are such and yet their Kingdoms not alwaies blessed Yea sometimes they that are raised from low estates as David from following the sheep may be blessed Princes and the Land blessed in them But a sonne of Nobles is a Noble son a man of a noble spirit or Heroës for from the Hebrew word Heroë it seems to be derived are so called of whitenesse not so much for wearing white Garments as being bright and glorious Viro Illustres clarissimi opposed to Dark or obscure men Prov. 22.29 A man of a Noble spirit First Notabilis wel known and approved for his vertues Deut. 1.13 Secondly Of a publike spirit regardeth publike good ends more then private self-ends Psalm 137.6 Thirdly Affecteth rather to be loved then feared and yet to be feared to with due reverence Servile natures are imperious and cruel aut servit humiliter aut superbè dominatur Noble spirits as of Lyons wil parcere subjectis be moderate in punishments mercifull in suppliants Fourthly regardeth honour above life much more before money preferring the fifth Commandement above the sixth much more above the eighth Eate in due season 1. For time not in the morning 2. For measure not for excesse in gluttony and drunkennesse but sparingly But for strength 1. Of body and mind 2. Of fitnesse to the duties of their place Reason of the blessednesse of the State by such 1. Vigilancy and diligent attention of such to State affairs not suffering decayes in the good of the State nor droppings in of the mischievous ruinous evils Secondly provident frugality in preserving the Treasure of the State 2 Chron. 9.27 1 Kings 10.21 Vse 1. To teach us what to pray for in behalfe of our native Countrey 1. What evils to be avoided 2. What blessings to be desired Vse 2. To teach us what manner of Magistrates are to be chosen in our little Commonwealth and how they are to walk It is fellowship with Christ and living by faith in him that girdeth us up to our callings sitting loose from the head breedeth a paralytick distemper in the body Vse 3. To teach all men a right use of meats and drinks Large breakfasts break the necks of our strength and of our callings The end of feasts should be for strength and so moderate as our money may answer Vse 4. To teach housholders to beware of slothfulnesse and ill husbandry it wil ruine our houses for from thence is the comparison here fetched Vse 5. To teach us a wise use of money To be responsable to all our expences Eccles 10. v. 20. 20 Curse not the king no not in thy thought and curse not the rich in thy bedchamber for a bird of the aier shall carrie the voice and that which hath wings shall tell the matter SOlomon having declared many vanities like dead flies found in Princes and States-men He now directeth wise subjects to some such Christian duties as are fit to be practised at all times but most needfull and seasonable to be attended to in evil and dangerous times in this and the whole Context of the next Chapter As first To beware of cursing Princes and Statesmen however corrupt their government be v. 20. Secondly To bestow our Talents liberally whilst time serveth before evil come upon the earth chap. 11.1 2 c. Thirdly to be diligent in our callings early and late v. 4 5 6. Parts two First a commandement forbidding to curse the King or rich and great men his Princes and Officers And this prohibition amplified by the strictness of it forbidding the cursing of them where it might be supposed to be done with greatest secrecy and safety not the King in thy thought the rich in thy bed-chamber Secondly a Reason from the danger of discovery of it by speedy and unlikely means for the birds of the ayre the master of wings wil declare the word or matter Doctr. Though the King should be childish and Princes intemperate and sloathful and both of them suffer the State to fall to decay yet it is neither lawful nor safe for private men to revile or curse either of them no not in the greatest Exod. 22.28 where the prohibition is general without restraint to good Magistrates For opening of the point to be shewn First How farre a private subject may goe in such a case Secondly How farre he may not goe A private Subject may First Conceive of a King as he seeth him plainly to be and so of other Statesmen And accordingly as his calling requireth it he may reprove them all to their faces 2 Sam. 12.9 1 Sam. 13.13 14. 1 Kings 18.18 21 20. 2 Chron. 19.2 Ezek. 21.25 This is not to villifie or curse him but to restore and heale them or at least to leave them without excuse Secondly He may complaine of their wickednesse to God and confesse it Dan. 9.8 Thirdly He may speake of it to Subjects so farre as to prevent the corrupting of them by the authority or example of their Governours 2 Kings 6.32 Hos 5.11 7 3 5. Publike persons and the whole people may resist them in evil 2 Chron. 26.17 18. 1 Sam. 14.44.45 But none may First Despise their callings or governments which are of God Jude 8. Secondly They may not revile them nor make them worse then they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make light as mettals by clipping or washing 2 Sam. 16.7 8. David was no son of Belial nor bloudy to the house of Saul though so to Vriah Thirdly Imprecate or wish evil to them Matth. 5.44 a fortiori Object Did not Paul revile Ananias Acts 23.3 Answ He knew him to be a Judge verse 2. Sittest thou to judgement c. though he knew him not to be the high Priest But he did not revile him but reproved him gravely for his Hypocrisie a whited wall and Iniquity commanding him to be smitten against Law And prophesied his destruction Nor doth he say he would not have said so much to him if he had known him to be the high Priest for Jeremy did say so much to Pashur Jer. 20.1 to 6. Though the high Priesthood was then accomplished in Christ yet while the Temple stood the shadowes were to be buried with honour but this was no dishonour to his place to reprore him justly Reason 1. They are by their place Fathers of the Countrey Isai 49.23 and Fathers though wicked are not to
tended to encrease his disease and hasten his death Eccles 4.4 Vers 4. Again I considered all travel and every right work that for this a man is envied of his neighbour this is also vanity and vexation of spirit SOlomon having shewed the vanity that befalleth the estates of the sons of men by oppression in v. 1 2 3. He now in this verse speaketh of the vanity that befalleth them by reason of envy verse 4. and then proceedeth to speak of the vanity that befalleth a man from himselfe through First Idlenesse vers 5 6 Secondly Covetousnesse vers 7 8. Thirdly Solitarinesse vers 9 to 12. Fourthly Wilfulnesse vers 13 to 16. Doctr. It is a vanity afflicting the spirits of men that when a mans work is right and he hath taken pains to doe that which is good and right yet for all this he shall be envied of his Neighbours Reason of envy at good First pride of heart and excessive self-love For envy is the sadnesse of the heart for the good that we see in another in regard so much glory or praise seemeth to be taken from us as is given to him Eliab taxed that in David which was his own sin 1 Sam. 17.28 Hence hatred of brother as wishing him deprived of the good he hath Secondly Prophane and rebellious infidelity For either we doe not believe that our brother hath these gifts given him of God for if we did it would mortifie envy John 3.26 27. and this is prophane infidelity Or else if we believe they were forgiven him of God it is rebellious infidelity to grudge against Gods goodnesse Matth. 20.15 Thirdly want of union with Christ and communion with our brethren For if we were united to Christ by faith and one to another by brotherly love the glory of Christ would be a comfort to us by whomsoever advanced Phil. 1.16 to 19 And if we were united in brotherly love one to another the honour of one member would be the joy of another 1 Cor. 12.26 One finger envieth not another that weareth a Gold ring as taking it for an ornament of the whole hand yea of the whole body Reason why it is afflictive First To the envious person it rotteth and wasteth the vigour of body and spirit Prov. 14.30 Secondly to the person envied 1. It is a dangerous threatning losse of life as in Abel Joseph David Daniel Christ It is murther Prov. 27.4 2 It is uncomfortable and grievous to see a mans self so il-beloved that his good should be another mans harm Vse To reprove the envious person see how many foule sins are wrapped up in his heart sinnes against God his neighbour and himselfe See the Reason It argueth weaknesse and basenesse of spirit Quorum similitudinem desperant eorum affectant simultatem Apul. Flo. l. 1 It is weakness of eyes to water and run at the sight of light Yea it is next step to the sin against the holy Ghost Both maligne others for their goodnesse onely the one maligneth it as it is the grace of God or glory of Christ the other as it is a glory to a neighbour Such as grieve at others good would rejoyce in their evil Love grieveth at the evil of another but envy grieveth at the good of another Means against this sin First faith to discern whence gifts spring John 3.27 Secondly Love to look at them as given to our use What if all the Town were good Phisitians and I only had no skil that way The more ready help it would be to me What though Deborah did not kill Sisera but Jael yet Deborah rejoyceth in it heartily Judges 25.24 Vse 2. To teach men in wel-doing what to expect Not applause nor encouragement but envy And yet not thereby to be discouraged from wel-doing Nor to think it strange to finde such unchristian entertainment even amongst Christians Eccles 4.5 6. 5. The foole foldeth his hands together and eateth his own flesh 6. Better is an handful with quietnesse then both the hands full with travel and vexation of spirit SOlomon having shewed the vanity that befalleth men through Oppression and Envy he proceedeth to shew the vanity that befalleth the estate of men though idlenesse where he describeth the idle person First by his Adjunct of folly the fool Secondly By his cessation from action and his composing himselfe to that cessation a fool foldeth his hands together Thirdly By the cause of that his cessation or restinesse a deceitful imagination of the betterment of an handful with ease and quietnesse then of both the hands full with travel and vexation of spirit verse 6. Doct. 1. An idle person by his forbearance of labour maketh himselfe both a fool and a beggar or a man that withholdeth himselfe from labour doth both befool and undoe himselfe Folding of the hands together is an act of an idle or slothful person First withholding himselfe from labour Secondly Composing himselfe to rest or sleep Prov. 24.30 33 and 6 10. It is all one whether he fold his fingers together or fold his armes together put his hands into his pocket or bosome Prov. 19 24. All alike expresse cessation from labour with a minde to forbeare it Reasons of befooling himselfe First it is folly to mistake Names and Natures of things especially to delude our selves with false names To account and call that to be quietnesse which is idlenesse sloathfulnesse sluggishnesse to account diligent labour Travel vexation of spirit Secondly It is folly to think an handful will be gotten with idlenesse whereas nothing will be so gotten Prov. 13.4 20 4 23 21 24 34. Thirdly It is folly to thinke an handful gotten with ease and idlenesse is better then both the handfuls with diligent labour whereas a little gotten with labour is more precious and comfortable Eccles 5.12 Prov. 12.27 Fourthly It is folly yea a foolish tempting of God to separate the end from the meanes to expect maintenance without labour Gen. 3.17 Prov. 10.4 Fifthly It is a like folly to separate the meanes from the end God having given hands to labour minde and wit to employ in some honest calling for private and publike good ends which to neglect is a sloathful folly Matth. 25.26 6. It is a folly for a man to prefer his wisdome and practice above others who excel him verse 6. This folly is very incident to idle persons Prov. 26.16 Reasons of undoing himselfe First By wasting and neglecting the meanes of his subsistence Prov. 18.9 Eccles 10.18 Prov. 20.4 No mans estate is infinite or bottomlesse Prov. 27.24 to 27. Secondly By breeding diseases wasting body Rest to the body is as Rust to Mettall 3 By corrupting the mind with Wantonness Pride Folly Ezek 16.49 Standing Pools gather mud and venemous vermine 4 By wasting a mans Kindred also who are his own flesh Vse 1 To wean us from Idleness as that which maketh us both Fools and Beggars See all the Particulars in the Reasons It is a sin against
admonished verse 12. Seventhly from the vanity and wearisomnesse of reading many of other books verse 12. Doctr. The more wise a Governour or Ruler especially a Preacher is the more he teacheth the people knowledge If it be read Because the Preacher was wise he still taught the people knowledge it comes to the same issue For if the wisdome of Solomon caused him to teach the people knowledge then the more wise a man is the more his wisdome wil encline him to teach men knowledge But in Solomons phrase it is used in way of comparison as Eccles 2.15 However this is evident It is the wisdome of a Ruler especially of a Preacher to teach the people knowledge 2 Chron. 17.7 8 9. Colos 2.1 2. 1 Cor. 10.1 12.1 14.18 19 20. 1 Thes 4.13 2 Pet. 3.8 Jer. 3.15 Reason 1. From wise mens knowledge of the excellency of knowledge which ignorant men know not and therefore regard not Prov. 1.22 Eccles 2.13 14. 7.12 Prov. 19.2 Hos 4.6 Isai 27.11 Reason 2. From their calling They have a Pastorall charge of the people yea of the soules of the people Rulers Psal 78.70.71 72. 2 Sam. 24.17 Preachers Heb. 13 17. God giveth to non power over the bodies of his people but he giveth them also charge over their soules see verse 1. Reason 3. For regard to their own comfort Ignorant subjects wil be either 1. Rebels and unruly 2 Chron. 15.3 5 6. 2. Flatterers Hos 7.3 5. 3. Barbarians Ignorant people will be either 1. unprofitable hearers Jer. 5.3 4. 2. Persecutors which is worse Acts 3.17 1 Tim. 1.13 Vse 1. To teach all men of wisdom that have people under them whether in Church as Preachers Common-wealth as Magistrates Family as Parents Masters that it is a part of your wisdom to teach your people knowledge and the more wisdome the more to teach them knowledge Preachers Jer. 3.15 Magistrates as before Housholders to their Wives 1 Pet. 3.17 Children Ephes 6.4 Deut. 6.7 Servants Gen. 18 19. Schoolmasters and Tutors Prov. 30. Magistrates teach knowledge not onely as Solomon here by writing but First by providing and sending forth good Ministers 2 Chron. 17.7 8 9. Secondly by erecting and publishing good laws Deut. 4.5 6. especially for the free passage of true Religion Ezra 7.23 Thirdly by removing stumbling blocks Teachers of lyes out of the way 2 Chron. 17.6 Fourthly by punishment of evil doers Judg. 8 7 16. Prov. 19.25 21.11 Fifthly by preferment and encouragement of wel-doers Prov. 22.11 Psal 101 6. Sixthly by example Psal 122.1 2. Ministers teach knowledge first by dispensing ordinances Jer. 31.15 Secondly by exemplary conversation 1 Tim. 4.12 Housholders teach by Chatechising Prov. 22.6 Wholsome Discipline Prov. 29.15 and godly example 1 Chron. 28.19 All of them teach by maintenance of Schooles of good learning Acts 7.22 Else knowledge is more hard to be attained John 7.15 Vse 2. To teach people to be as willing to learn knowledge else how shall others teach knowledge Vse 3. To teach us what is indeed knowledge to wit such things as Solomon taught Prov. 9.10 As first the vanity of the creature especially of a mans selfe by nature as in Ecclesiastes Secondly the precious sweetnesse of the love of Christ in the Canticles Thirdly the right ordering of Commonwealths or Families as in the Proverbs Prov. 9.30 Eccles 12. part of v. 9. with 10. Yea he gave good heed and sought out and set in order many Proverbs 10. The Preacher sought to finde out acceptable words and that which was written was upright even words of truth SOlomon in teaching the people he sought out and weighed and set in order words of weight and delight words of uprightnesse and truth Solomon though a wise man none like him yea though immediately inspired by the Holy Ghost yet he set all his Logick awork in teachings and writings to the people For whereas there be three acts or exercises of Logick 1 Invention 2 Judgement 3 Method and in these three the whole work of Logick is accomplished Solomon set all these a work to finde out a fit matter and words for the instruction of the people Investigavit he sought out is the work of invention libravit trutinavit he weighed as in a ballance is the work of judgement He set in order is the work of method Words of weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs that is words of weight of power of authority such as are apt to sink not only like Davids stone into the forehead of Goliah but into the heart of the stoutest Reason why so called from their effect First as convincing and pressing down a proud spirit 2 Cor. 10.4 5. Secondly lifting up an humble spirit Isai 66.2 50.4 Thirdly directing and ordering their own lives and others Ps 119.125 Words of delight or acceptable words not to the humours of the people but first to the good pleasure of God Gal. 1.10 Secondly to the estate of the people Gal. 4.20 Reason 1. As being most suitable to the image of God in his children These words are as a seale their hearts as wax For all delight springeth from correspondency between the faculty and the object Reason 2. As making us men of delight first to God secondly to our brethren Psalm 16.3 Words or writings of uprightnesse or righteousnesse Reason 1. As suitable to Gods will which is the rule of Right Reason 2. As aiming at right ends the glory of God the good of Churches Commonwealths Families soules Reason 3. As making us upright Words of truth Reason 1. As proceeding from the Spirit of truth Reason 2. As speaking of all mens persons estates of God his counsels and waies as they be without errour or guile Reason 3. As making us true Object 1. But Penmen of Scripture speak from immediate revelation 2 Tim. 3.16 2 Pet. 1.21 Therefore not in a way of Logicall discourse or study Answ It followeth not for God breatheth as well in meditation as in sodaine raptures Jude 3. 1 Tim. 4 13 15. 2 Tim. 2.15 Object 2. Luke 21 14 15. Answ It is a word of encouragement to Martyrs and Confessours that suffer in a good cause to expect immediate assistance where they cannot wel forecast or premeditate to answer to sudden and unknown questions Otherwise if a man knew beforehand their Interrogatories it were expedient to study how and what to answer Prov. 15.28 Vse 1. To reprove wearisomness of the instructions taught in this book When wil our Teacher have done with this argument that we might have none of Christ but indeed a gracious heart seeth the more need of Christ in the vanity of the creature Vse 2. To reprove the rejection of studied Sermons Vse 3. To teach Preachers the Imitation of Solomon in studious Invention Judgement and order of words first of power secondly of delight thirdly of uprightnesse fourthly of truth Jer. 48.10 Jude 3. Talents should be employed to best advantage Vse 4. Sermons may be elaborate
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
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
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
heap up that he may give to him that is good before God This also is vanity and vexation of spirit THere is no good in man that he should eate and drinke c. even this I saw that was from the hand of God c. Solomon having said that man hath no portion out of his labours but griefe for his travel verse 22 23. he here rendreth a reason of it taken from the continent or efficient cause of goodnesse which he saith is 1. Not man it is not in his power to reach it or give it 2. But God whatever good we receive verse 24. whereof he rendreth a double reason 1 From his own experience verse 25. himselfe was as able and ready to seek good in the creatures as any and yet he could get no other good out of them then as it is said vers 22 23. 2 From Gods manner of dispensing these good things of this life to wit the wise joyful use and benefit of them to the good man the travel about them to heape them up to the sinner and that also for the good mans use verse 26. which argueth that the finding of good by all our labours and travel is not in mans hand but Gods Whereupon he addeth this usual Epiphonema that this also is vanity and vexation of spirit verse 26. There is no good in man or in the power of man So I translate the words in the same sense as the same words are translated Chap. 3.12 Doctr. 1. To enjoy any good by our labour yea so much as to eate or drinke with comfort is not in mans hand but it is the gift of God Jam. 4.13 14 15. Eccles 3.12 13. There is a threefold good which our soules might enjoy by our labours 1 The having of the creature 2 The use of it 3 The benefit of that use None of these is in the power of our labours to attaine unto 1 Not the having of the creature it selfe Eccles 9.11 Levit. 26.19 20. Deut. 8.17 18. 2 Nor the use of it either to our selves which may be intercepted as the use of meat and drinke 1 By sicknesse Psal 107.18 Job 33.20 2 By sadnesse Psal 42 3 and 102 9. and 80.5 3 By sodain feares and dangers 1 Sam. 30 16 27. 1 Kings 7 19 20. Psal 78 30 31 4 By Covetousnesse Eccles 4.8 6.2 5 By scruple of Conscience Acts 10 13 14. or to others 3 Nor the benefit of the Use which is cheerfulnesse and joy in it the refreshing and nourishing which the creature might yeild Haggai 1 6 Acts 14 17. The benefit of doing good to others is acceptance but that is of God too Rom. 15.31 Reas 1. Since the fall the good which God put into the creature Gen. 1 31 is accursed to us for our sin so that now labour and sorrow is all our portion from the Creature Gen. 17.19 2 Goodnesse residing chiefly in God is to be found in the creature only by participation and that at his pleasure Matth. 19 17. By Adams fall goodnesse is devoted to the second Adam to wit the goodnesse of the creature Heb. 2 6 7 8. Hence from him it is derived to us Vse 1 To reprove First confidence in our selves for the getting of this or that good by any means we can use Jam. 4.13 14 15. Secondly acknowledging the good we have to have come from our own meanes Hab. 1.16 Amos 6.13 Thirdly The abusing of meares and drinkes and other creatures to vanity ryot and mischiefe c. the gifts of God are to be used to his service and praise Hos 2.8 9. Vse 2. To exhort to look up unto God for the finding of good in all the meanes we use and to acknowledge him in the attaining of it The Heathens did so to their false god how much more we to the true Dan 5.4 We thanke our Host for our good cheere how much more should we thanke God for it 3. To teach us to look up to God that we may finde good in his Ordinances especially For spiritual and eternal good things are least of all in the power of the creature to give or to receive Doct. 2. It is not for any man to look to finde more benesit by his labours or by the creatures gotten and used by him then Solomon did Reas No man knew the creatures better then he nor how to use them to better purpose neither can any man goe about to get benefit by them more wisely or more seriously Vse To teach us to content our selves with his experience if he found no happinesse by all his labours about the creature if he found nothing by the creature but his labour for his travel no more shall we if we depend upon our labour or upon the creature or seek happiness in either Doct. 3. God giveth to the godly wisdome knowledge and a cheerfull use of the fruits of his labour but to the wicked labour and drudgery for the benefit of the godly verse 26. A man good in Gods sight is here meant the godly as opposed here to the sinner Job 27.13 16 17. Prov. 28.8 Reas 1. It is the end of Gods predestination that all things befalling the wicked should redound to the glory of Gods mercy towards the elect Rom. 9.22 2. The godly having Christ have the world as theirs and all the comforts of it 1 Cor. 3.21 22 23. 3. The godly using the creatures and their own labours about them in their right place and kinde reape that benefit from them which any way they can yeild Matth. 6.33 They in that way finde the blessing of God which exempts from sorrow Prov. 10.22 But the wicked taking the creatures for their chiefe good fall short of God and of that good also from the creatures and their labours about them which otherwise they might attaine Obj. But doth it not oft fall out contrary that the wicked have the world at will and not so the godly Job 21.7 to 13. Psalm 73.3 4 5. and 17 14. Answ First It is so as Solomon speaketh here with many godly they enjoying a wise and cheerful use of their labours and of the creatures and contrarywise many wicked labour and toyl and that uncomfottably for the good of the godly 2. A little the righteous hath is better then great treasures of many wicked Psalm 37.16 For 1. The joy of Hypocrites and worldlings is but for a moment Job 20.5 Isai 50.11 2. Their prosperity is pernicious to them Prov. 1.32 3. The great estates of wicked men never resteth till it be devolved into the hands of the godly but is meane while tossed as a Tennis ball from one hand to another from one family to another Vse To exhort to godlinesse The godly are good in Gods sight they have comfort of their labours The wicked mens labours is also for their benefit and comfort Doct. 4. The disappointment of a mans labour is a vanity and vexation of spirit especially to such as
Thirdly the proportion of the affliction to thy sinne Judg. 1.7 Fourthly cast all Idols out of thy heart and enquire of the Lord his meaning that thou mightest know it and doe it Psalm 25 9 12. God was long in answering Johanan and his company even long after a Sabbath because they sought in hypocrisie Jer. 42.20 2. In good things observe First the opportunities and advantages God putteth into our hands according to his word Hester 4.14 Secondly the great works God hath in hand and derive your Brooks to runne into that stream Jer. 45.4 5. Now God is advancing Reformation pursue we that Eccles 3.12 13. Verse 12. I know that there is no good in them but for a man to rejoyce and to doe good in his life 13. And also that every man should eat and drink and enioy the good of all his labour it is the gift of God I Know Good that is the Good of man is not in them These words containe in them the second profitable observation which Solomon hath made of the variety of the changes of our creature-comforts and discomforts and employments about them to wit that the good of man is not to be found in changes of creature-conditions and employments or labours about them but to enjoy the good of them and to doe good with them which he amplifieth by a twofold Argument or Reason Reas 1. From his own certain judgement or experience of them I know that good is not in them v. 12. Reas 2. From the proper cause of any good or comfort that a man can either take himselfe or give to others by the creatures or by his labour about them it is the gift of God verse 13. Doct. The good of man is not to be found in the creatures but it is from the gift of God to doe good with them or to enjoy the good of them His meaning is not that there is no good in the creature for that were contrary to Gen. 1.31 But that 1. The chiefe good of man is not in them 2. That it is not in themselves to minister their own good to us without the gift of God Job 28.2 to 12 c. to the end of the Chap. Eccles 2.24 Reas 1. From the end of all the creatures and of all their changes about man and of our labours about them they are all for us as their end Psalm 115.16 Gen. 1.26 Deut. 4.19 And therefore our good cannot lie in them but their good rather lieth in us Reason 2. From our forfeiture of the good that is in them by the Fall that now the good in which they were created 1. Is much impaired 2. Is not yielded to us without a renewed gift from God Gen. 3.17 18 19. Which curse is encreased by actual sinne Gen. 4.12 Isay 7.23 24. Levit. 26.18 19 20. Haggai 1.6 2.16 17. 3. From the emptinesse of our hearts to doe any good or to make any good use of what changes befall us Hos 14.8 John 15.5 2 Cor. 3.5 4. From the Prerogative of Christ as to teach us to profit Isay 48.17 God in Covenant the Holy One of Israel our Redeemer Vse 1. To set before us the frame of the spirit of a christian penitent soul It knoweth his good is not in the creature nor in any creature-comfort nor in any creature-changes nor in any creature-labours Vse 2. To look for no more from the creatures then is in them and that way wherein we may get it out of them Chiefe good is not in them nor can they yield that good which is in them but by the gift of God With the gift of God and by it you may eat and drink and rejoyce in the enjoyment of the good of your labours and doe good to others in your life time by the creatures Vse 3. To move men to repentance that have restrained the good of the creatures form themselves Exod. 22.22 23 24. Jer. 5.24 25. Vse 4. To seek and expect the good of any creature or of our labour about it by Prayer and Faith in the blood of Christ Matth. 6.11 1 Tim. 4.3 4 5. Vse 5. To stir up such to thankfulness as both take good and doe good by all the changes that passe over them It is God that worketh the power of the will to will and the power of the whole man to do and therfore we are to fear before him Phil. 2.12 13. Else a wise man may act foolishly and a strong man weakly in many faire opportunities Eccles 3.14 Verse 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it and God doth it that men should fear before him COherence see in verse 10 11. Doct. What God himselfe doth that taketh place in every Age without any addition to it or taking ought from it by any creature The meaning of the words cannot be that every work of God is everlasting For no work of God is so but the Angels and soules of men the highest Heavens and the bodies also of men after the Resurrection But whatsoever God doth that shall be for ever to wit It shall take place in every Age. It is not to wit for the creature to adde to it It is not to take away from it Psalme 33.9 10 11. Eph. 1.11 Job 23.13 14. Matth. 5.36 6.27 Prov. 19 21. 29.26 John 19.10 11. Some grant a generall concourse of Gods providence to every thing done by the creature seeing he sustaineth all things in their Life Motion Being but doe not acknowledge a speciall concourse to the producing of each particular act as inclining to it and determining of it unlesse the act be supernatural But surely as God inclineth and determineth the will by gifts of grace by motions of the spirit exciting and enlarging the heart and good objects unto spiritual acts so doth he incline natural agents of natural acts by natural dispositions and voluntary Agents to moral and civil acts by moral and civil Dispositions Motions Objects Exod. 12.36 And casual Agents to casual events by casual occurrences Reason 1. From the nature of God he is the first and universal cause Eph. 1.11 Rev. 1.8 Rom. 11.36 and therefore concurreth to every effect Adam under God is the first cause of all the sonnes and daughters of men Acts 17.26 But he is not the cause of all their actions for he produceth them voluntary Agents And therefore what they doe by choice of their own will he is no cause of that seeing he inclineth not nor determineth their will to it save onely as he propagateth to them natural pravity else he was not the cause of Cain's murder of Abel which is more plaine in other parents Causa causae is causa causati holdeth in natural Agents not voluntary But God is the first cause not onely of all causes but of all effects First of good things per se Jam. 1.17 Hos 14.8 Secondly of evill things by
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
vowed universall obedience which without a better heart they could not perform Deut. 5.27 29. As first when we presume to walk in the strength of it and not by saith in Christ Matth. 26.33 35. Secondly when we discern no defect in our best duties Neh. 13.22 Thirdly when we think we have earned any reward at Gods hand by it Luke 17.10 2. Righteousness of works of Supererogation Micah 6.6 7. works above what the law required in which also a man may perish 3. Righteousnesse of works of good intention as that of Vzzah intending to save the Ark by touching it against the Law 2 Sam. 6.6 with Numb 4.15 In which he died 2 Sam. 6.7 So Sauls sacrifice out of a good intention but against a Commandement lost his Kingdom 1 Sam. 13.12 13 14. See also 1 Sam. 15.21 22 23. 4. Righteousnesse inherent prized above the word Righteousness of a cause over eagerly maintained as in Jobs case justifying himselfe rather then God which was overmuch righteousnesse Yet this fourth may be rather handled as a consectary in the verse for no man perisheth in this righteousness though he may fall foully Doct. Excesse of righteousness or to be righteous overmuch is accompanied with an overweening conceit of a mans own wisdom and followed with causlesse destruction of a mans selfe vers 16. Solomon joyning this warning Neither make thy selfe over-wise to the former Be not righteous overmuch implieth that an overweening conceit of our own wisdome doth accompany overmuch righteousness And adding this Reason for why wilt thou destroy thy selfe He implyeth that these wil procure destruction and that without cause And therefore he asketh why Reason 1. Why it is accompanied with overmuch wisdome because it maketh us wise without the word and above the word which ought not to be 1 Cor. 4 6. The word is the rule of wisdom Esay 8.20 Reason 2. Why it is followed with certain danger of destruction because First it is ever joyned with pride which is a forerunner of destruction Prov. 16.18 Secondly it reflecteth imperfection and insufficiency upon Gods wisdome and word For it is lesse dishonour to God that a man doe a sinne against the word then a good duty above the word The one argueth frailty and imperfection in us the other in God Thirdly it submitteth not it selfe to the righteousness of Christ but men in it goe about to set up a Saviour without Christ and against him Rom. 9.31 32. with 11.7 Christ is indeed our Wisdom 1 Cor. 1.24 and Righteousness 1 Cor. 1.30 Jer. 23.6 Vse 1. To prevent and refute the mis-applying of this Text to the reproach and discouragement of growth and forwardness in grace and Christian duties Even the Heathen Philosopher Aristotle could say Though vertue consisteth in a mediocrity between two extreams yet not in a mediocrity of degrees of goodnesse but in a hyperbole or excesse Politic. l. 7. c. 1. Yea it reproveth the despising of legall duties for though they be not righteousnesse yet they are gifts of the Spirit restraining from sinne constraining to duty and a greater gift from God then riches or honour Brasse is good onely it is counterfeit when it is put off for gold Vse 2. To disswade and direct from all this excesse of righteousnesse here forbidden not from the duties but from taking them for our righteousnesse when we have lived long in them they are either our righteousness imputed or inherent Quest What would you have us to doe more Answ 1. Know why Christ is Good as Matth. 19.17 feel your First Want of him and faith in him John 16.7 8.2 Worth of him Cant. 4.10 Secondly Listen duly to the word for some promise doctrine or example of grace in which Christ is wont to convey his spirit to lost souls to beget Faith 1. Either perswading us of grace from God to our souls in him Psal 119.43 2. Or at least setting up him in our hearts as our soveraigne good Psal 73.25 36. Thirdly If you feel him not applying promises to you nor himselfe in any word of grace with power pray over the promises and meditate on them they wil so give faith Observe if this doe not utterly pull down all our high thoughts of former worth in our selves Prov. 30.2 and do not make us sensible of our own disability to any duty 2 Cor. 3.15 If the Lord thus carry us forth it will take us off from overmuch righteousness which will leave us destitute and desolate of Christ for our justification and of the spirit for our sanctification Beware likewise of resting in works of good intention without or beside the word Sincere righteousnesse may be overmuch prized when we first Presume to walk in the strength of it and not of faith Matth. 26.33 35. Secondly when we discern no defects in our best duties Neh. 13.22 Thirdly when we think we have earned any reward at Gods hand by it Luke 17.10 Eccles 7. v. 17. 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time BE not wicked overmuch though the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be not overmuch wicked but do not wickedly overmuch but yet if we take it as is translated the sense is the same To be wicked overmuch implyeth two things 1. Aggravation of sin beyond the word 2. Multiplication of it First to make a mans selfe more wicked then the word maketh him So excessively wicked as thereupon to shut out a mans selfe from all hope of mercy or otherwise worse then he is This excesse a man that is convinced of the emptinesse of his righteousnesse which he prized overmuch before is apt to sink into even to despaire Cain who before thought himself as righteous as his brother and his sacrifice as acceptable as his being convinced by God of his wickednesse sunck into despaire of mercy Gen 4.13 Hence also some think they have sinned against the Holy Ghost Others that they have quenched the Spirit when as rather the Spirit hath enlightened and awaked them But this sense doth not fully answer the opposition in verse 14. though it answer well enough to verse 16. Secondly the phrase may well be translated Do not evil much that is Do not multiply transgression as Amos 4.4 The word is used in this sense Sin is multiplied either 1. By continuance in it Rom. 6.1 2. By growth unto full measure of iniquity Math. 23.32 A curse Doctr. Excessive aggravation of sin and all continuance and growth in sin is accompanied with folly and followed with untimely death Sin is excessively Aggravated when it is made First greater then can be forgiven as Gen. 4.13 See the Original So when we judge we have sinned against the Holy Ghost when we have onely lost the comfort of the spirit Secondly Greater then will be forgiven in regard either of our present hardnesse of heart which we despaire of softning or in regard of our person which we
13. Before God The Hebrew is before the face of God that is before first his presence in his Ordinances Psalm 105.14 Secondly his presence in his Providence Prov. 5.21 Psalm 119.168 34.16 Feare of God First in holy reverence of his great and glorious Majesty and goodnesse Jer. 130.4 Hos 3.5 Secondly in humble sense of our great weaknesse and unworthiness Phil. 2.12 13. Thirdly In awfull shunning to displease him Prov. 16.6 Vse 1. To restrain us from quarrelling at Gods providence because it may sometimes seem to goe worse with Gods people then with the wicked Jer. 12.1 Say it confidently and it shall goe well with the godly Psalm 73.1 Not so to the wicked Vse 2. To take heed of abusing Gods patience unto hardnesse of heart in sin Vse 3. To support the spirit of such as feare God in the midst of the prosperity of the wicked and in the midst of your own afflictions Vse 4. To teach us the feare of God Feare before his face his Ordinances and his Providences It is a certain presage of good successe 2 Chron. 20.3 12 15. 11 12. It is an overcomming or deniall of our selves which else being wanting would enfeeble us 1 Sam. 2.9 Judg. 7.2 Eccles 8.14.15 14. There is a vanity which is done upon the Earth that there be just men unto whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity 15. Then I commended mirth because a man hath no better thing under the Sun then to eate and to drinke and to be merry for that shall abide with him of his labour the dayes of his life which God giveth him under the Sun IN these Verses to the end of the twelfth verse of the ninth Chapter Solomon declareth and setteth forth another vanity which he observed in the world the promiscuous successes and events that befal good men and bad chiefly by the mis-government of Princes In this Fourth verse he propoundeth one kinde of it That there be just men to whom it happeneth according to the work of the wicked and on the contrary there be wicked men to whom it happeneth according to the work of the righteous This promiscuous event he amplifieth First By the adjunct vanity of it there is a vanity done upon the Earth I said this is also vanity vanity ushereth it in and waiteth upon it after verse 14. both are vanity both that the just finde according to the work of the wicked and that the wicked finde according to the work of the just Secondly By the effect it wrought in Solomon which is the use he made of it to commend mirth And that he proveth First By the equality of the goodnesse hereof the free and cheerful use of the good things of this life being equal to any other course which a man can take in such a case Secondly By the Permanency of this good with him as a sauce to sweeten all his labour in the dayes of his life which God giveth him verse 15. The coherence of these words with the former is that Solomon saw some wicked Rulers honourably buried the punishment of some offenders prolonged and thereby to outward view it might appeare that the estate of wicked men was better then the estate of the godly save only that saith knoweth the contrary verse 10. to 13. He thereby taketh occasion to observe and set forth this vanity more distinctly and fully the promiscuous estate and successe of good and bad men in these and in the following verses The promiscuous events are of three sorts First That the good men fare as the evil should fare and that evil fare as good should doe Text. Secondly That sometimes both fare alike If good men fare well so doe the wicked if the wicked fare evil so doe the good Chap. 9.1 2 c. to 10. Thirdly That men of best ability and dexterity are disappointed of their hopes and meanes verse 11 12. Doctr. 1. It is a vanity to be observed upon the earth that sometimes it befalleth just men according to the worke of the wicked and it sometimes befalleth the wicked according to the work of the righteous Luke 16.25 Psal 73.12 13 14. Reason 1. Through the wickednesse or weaknesse of rulers in Commonwealth and Church Psal 12.8 Isai 59.15 Malach. 3.15 2 Sam. 16.3 4. Ezek. 13.22 Reason 2. Through the wise Providence of God Dispensing good things to the wicked To lead them to repentance Rom. 2.4 Or else to harden them in impenitency Rom. 2.5 Dispensing evil things to the righteous First For chastisement and mortification of sin 1 Cor. 11.32 Secondly For Tryal Dan. 11.35 Isai 27.9 Thirdly For our good at the latter end Deut. 8.16 Heb. 5.8 Job 23.10 All these three ends are co-incident Reasons of vanity there is a fourfold vanity in it 1. Of uncomelinesse Prov. 11.22 26 1 8. Reason 2. Of unprofitablenesse The wicked make an ill use of it Psal 55.19 So doe the godly Psal 73.13 14. Reason 3. Vanity of uncertainty Acts 20.22 not knowing what shall befal me Reason 4. Of Confusion following the fall and the condition of all earthly things after the fall Rom. 8.20 Not that there is any vanity in Gods administrations of it selfe All his acts are wisdome and righteousnesse but First In men it is a sinful vanity to wit of unprofitablenesse in the sufferers and of folly in the doers of it viz. In such as exalt the wicked and discourage the good Secondly In other creatures I meane in the disposal of them in this manner It is a penal vanity Vse for the wicked Not to account themselves righteous though it happen to them according to the work of the righteous Either thence learne to repent Rom. 2.4 Or look for wrath upon wrath verse 5. This Vse is gathered from the verse before the Text Eccles 8.13 Vse for godly men To commend mirth to a godly heart as here Solomon doth Then I commended mirth or joy verse 15. That is First A free use of the creatures Meat Drink and the like verse 15. Chap. 9.7 8 9. Secondly Contentment in a mans estate Thirdly Delight therein Reason 1. If it fare well with us It is better with us then many other just men Reason 2. It abideth with us or cleaveth to us of our labour it is the result of our labour through mercy Reason 3. Joy is as Oyle to the wheeles it strengtheneth us to all the duties of our calling or maketh them easie Neh. 8.10 Reason 4. If it goe ill with us yet we have conveniency yea much more then we deserve Gen. 32.10 Lament 3.20 and mourning for crosses doth more hurt then good 2 Cor. 7.10 Object But ought not a man to be humbled under crosses Answ 1. Yes but when we have been humbled then bear all cheerfully and thankfully 1 Sam. 1 7 18. 2 Sam. 12.20 to
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
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
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
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
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
vanity c. vanity c. 7. Epistrophe the same sound repeated in the end of the sentences of vanities c. of vanities 8. Epanodos the same sound repeated in the beginning and midst in the midst and end vanity vanity vanity 9. Numerus Oratorius t he same number of syllables repeated in both sentences vanity of vanities vanity of vanities 10. Climax the same sound continued and increased by degrees vanity of vanities vanity of vanities c. 11. Paranomasia the repeating of like sounds yet somewhat differing 2. This confirmed by the Testimony of Coheleth saith the Preacher vers 2. Chap. 1. Vers 1 2. THe words of Coheleth Solomon had four names Solomon Jedidiah Lemuel Coheleth 2 Sam. 12.24 25. Prov. 31.1 4. and the Text. This name Coheleth is onely given him in this Book when after long experience of all earthly vanities he in his old age speaketh to wean his people from them and teacheth them the feare of the Lord for their chiefe good It is a participle of a verb out of use in the Active voyce yet in the Passive used to signifie to be gathered or assembled whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then being a Noune or Participle of the Feminine gender may imply to us these three things First Solomons gathering him selfe to the Church and Assembling therewith when yet his wives and many other Idolaters with them assembled to the Conventicles and Synagogues of false gods Secondly That in this true Church assembled he was Anima concionans in haec verba he spake these words or delivered them in the Congregation by word or writing as a testimony of his repentance which may also further appeare if we consider 1. What he saith by his experience of the dangerousnesse of enticing women even his own and of his deliverance out of their hands as being beloved of God Eccles 7.26 27 28. 2. The frame of the whole book which speaketh sadly of the bitternesse of all earthly vanities after his long experience of all of them in his old age Thirdly that he delivered these things from his heart and soule not out of any policy of State to satisfie the people Psal 68.11 Esay 40.9 So the Feminine gender is expounded Psal 16.2 Vse 1. To perswade us of Solomons repentance after his fall Such as think he fell finally and totally are not onely hereby refuted but by all those arguments which prove the perseverance of the Saints which are many and impregnable And besides by such other arguments as more peculiarly concern Solomon himselfe as 1. Our Saviours testimony that all the Prophets are in heaven Luke 13.28 Now Salomon was a Prophet seeing the whole Scripture was penned by no other but Prophets and Apostles 2 Pet. 1.19 20 21. Eph. 2.20 Balaam though he prophecied as did also Saul yet neither of them were Prophets a spirit of prophecy rested not upon them Ios 13.22 2. He is said to be loved of God and therefore by Gods own appointment to be named Jedidiah 2 Sam. 12.25 Now Gods love is the pledge as of Jacobs election Rom. 9.13 so of Solomons God is not wont to give names to things but according as he findeth them or purposeth to make them Whom he loveth he loveth to the end John 13.1 To say that was onely meant in regard of not taking the Kingdom from him and his Posterity as he did from Saul is to wrest the Text which promiseth 1. That he will be a father to him 2. For his person that he will not take his mercy from him 3. For his kingdom that it shall not be taken away Vse 2. To teach us to accept this book with greater respect The Sunne never shineth more gloriously then when it breaketh forth out of some dark cloud nor the graces of Gods Spirit then when they have over-wrested some cloud of Temptations and sinnes and break forth into Repentance So was it with David also in Psalm 51. The sonne of David which he mentioneth in sundry respects First it is honourable to be the sonne of a Prince Eccles 10.17 Secondly it procureth the more reverence a Prophet to be the sonne of a Prophet Thirdly It is comfortable to be the sonne of a man after Gods own heart for the Covenants sake Gen. 17.7 and especially of David for the promise sake made to him and to his seed after him 2 Chro. 7.11 to 15. Vse 1. To procure reverent acceptance of the Doctrine of this book for the Penmans sake For though it little skilleth what the pen be of a Goose or Swans quil or Ravens yet when God delighteth to use such an instrument so richly adorned with many priviledges it challengeth from us the more due respect It is a book written by the eldest sonne of Wisdome Vse 2. To teach parents that send their children to the University to seek to excell in eminency of grace and love amongst men It will adde some lustre and credit to their childrens ministery as Zachary and Elizabeths godlinesse Luke 1.6 did to John Baptist and Davids to Solomons King in Jerusalem King as having soveraigne power of life and death to whom it belonged to be as a head to counsell and direct and rule the people to be also as a shepherd to feed the people with wholsome lawes and institutions and examples of good life and to drive them from feeding in unwholsome Pastures upon unsavory vanities In Jerusalem the City of God the mother Church of Israel then a faithfull City full of faithfull and good people though afterwards an harlot He doth not say King of Israel as Prov. 1.1 but in Jerusalem intimating that his conversing in this faithfull City amongst so many good people was some means the sooner to bring him to a sight of his sinne and to enditing and penning these words which shew his repentance It could not be but that Solomon must needs read in the countenances of his people when he came abroad to Church and Judgement-seat and heare likewise by intelligence of his wise Counsellors how much the Citizens of Jerusalem were grieved with his building Idolatrous Temples and tolerating false worship in them The which might well provoke him to a more serious sight of his sin and to make mention of the City in the words that shew his repentance Besides in a Penitentiall discourse the full latitude of titles is unseasonable Vse 1 To shew us that God useth instruments of all sorts in penning the Scriptures as wel some Kings as David and Solomon as some Fishermen as amongst the Apostles and Herdsmen as Amos and Priests as Jeremy that all sorts might meet with style and phrase of speech meet for them Vse 2. That it is no disgrace to any man or to any mans children to be Preachers Solomon and David both Kings and both Prophets yea Solomon studying to teach the people knowledge Eccles 12.9.10 The Angels higher then the highest men are all ministring spirits
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
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