upon this angry passion The Sea when it foameth and rageth purgeth it selfe and a pot boyling casteth out foame and scumme but a man boyling with anger and wrath both uttereth his own shame and yet keepeth the filth within Physitians count it a signe of deadly danger when a sicknesse or distemper so altereth the countenance that you cannot know the same man so Job 14.20 Anger will doe as much Dan. 3.19 Physitians will also say It is a signe of the healing and abatement of an Ague when in an hot fit the tongue is cleane but if the tongue be foule it is a signe the disease is still strong When a man in his anger giveth never a foul word it is a signe of an healthful spirit but the soul is distemped if the speech in anger be foul If a glasse bottle be full of cleane water though it be stirred there ariseth no mud but if mud arise when it is stirred the water was foul in the bottome so is the spirit of a man foul within that being stirred sheweth distemper Let therefore all hastinesse to anger against all sorts of persons at all times be eschewed For Solomon here limiteth it to none be it against husband or wife child or servant friends or enemies 2. Yet this hindreth not just anger Eph. 4.26 2. But it much more condenmeth all malice hatred study of revenge for all these are from anger resting in the bosome Eccles 7. v. 10. 10. Say not thou What is the cause that the former dayes were better then these for thou doest not enquire wisely concerning this SOlomon in this Chapter hath hitherto shewed the vanity of sundry things of good account in the world in comparison of other things of lesse esteem and hath therefore preferred First A good name before a good oyntment Secondly The day of death before the birth day Thirdly To goe to the house of mourning before going to the house of feasting Fourthly To heare the rebuke of the wise before the song of fooles In this verse he goeth on with the like argument not preferring elder times before the present though generally men are apt so to doe Parts two 1. A prohibition of taking it for granted that elder times are better then these and of the inquiry after the reason of it Say not thou what is it that the former times were better then these 2. A reason of the prohibition taken from the want of wisdome in such an apprehension and enquiry for thou doest not enquire wisely or out of wisedome concerning this Doctr. 1. The ordinary conceit that men have of the excellency of former times above these and their ordinary inquiry into the reason thereof is not out of wisdome Heathen Authors may be quoted not for divine or Evangelical points but natural or moral Both Heathen and Christians are wont to have such a conceit that former times were better Horace his old man is laudator temporis acti se puero Againe saith he Damnosa quid non imminuit diesë Aetas parentum pejor Avis tulit nos nequiores mox daturos progeniem vitiosiorem Boetius de consolatione Philosophiae Fortunae nimium prior Aetas c. Thus ordinarily men extol the cheapness of former times their great hospitality their kind neighbourhood their honest dealing their skilful workmanship none such now adayes their liberal almes deeds their devout piety their deep wisdome their valiant acts The reasons which men are wont to give of it are not wise as First Lassa effaeta natura The decay of the strength and goodnesse of nature in the world and all the creatures But this is no good reason for nature decayed by the flood yet the times have been better Secondly The goodnesse of the old religion Ier. 44 17 18. The Heathen thought the Empire flourished more under the worship of Jupiter and other false gods then under Christian Religion The devouter Papists thinke the same that it was a better world under their Religion then ours but if the old Religion have been worse the following times may be worse for their sins Jer. 41.21 22 23. Thirdly The change of times which some thinke are alwayes for the worse So Emanuel Sa But neither times nor starres were made to rule us Reasons of the want of wisdome of such a conceit and such enquiry First From the like estate of former times as of these no new thing under the Sun Eccles 1.9 Secondly From the cause of the worse appearance of present times from fonde mistakings As First In youth want of Judgement to discerne and judge of good or evil Thy Judgement then was green and raw young mens spirits are green and cheerful and so looking through a green glasse as it were thou sawest all things green and pleasant Old men are splenetick and sad and see all things through darke and sad fumes and so accordingly thinke hardly of them Besides by better experience old men now can discerne much evil which before they could not observe Secondly Through ignorance of history which speaketh of as bad times as ours Or else through the choyce that Historians make to tell of notable matters and neglect common occurrences besides its pleasant to read in stories of great warres and exploits but to feele them would seem Tragical Thirdly Through following sense in this conceit evils present seem worst as in governments so in the whole life of man Fourthly Through discontentment with a mans own personal condition and envy at others and vaine glory in our selves hence Nestor Oh mihi praeteritos referat si c. Vitio malignitatis humanae vetera semper in laude praesentia fastidio esse Tacitus Fifthly Through curiosity whilest men look more at others then themselves whereas if every man laboured to amend himselfe the times would soon amend Reaso 23. From the true estate of this matter which may be discerned and observed in these particulars First When Princes and people are good in Gods sight the times are better 2 Chron. 15.1 to 6. Prov. 29.2 when they are wicked then worse Ibid. Jer. 22.15 to 18. Levit. 26 throughout Deut. 28. Davids time better then Sauls But Rehoboams afterwards worse Secondly When Churches are well administred and encouraged therein the times are better else worse Hos 2.16 to 23 with verse 8 9. Thirdly Sometimes the times are better for something and worse for others both formerly and after Davids time better then Solomons for warre and noble victories Solomons better for peace and plenty and building and Merchandize In the same times one place may be growing better when another groweth worse Ephesus may be decaying when Thyatyra encreaseth Rev. 2.4 19 Some in every age are good even now there be men antiquâ fide priscis moribus And some in every age are nought Reason 4. From the principal cause of all passages in the world which is not mans weaknesse or goodnesse but chiefly the wise and strong and good providence of God who presenteth every age
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
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
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
time there for every purpose and for every worke IN the former part of the Chapter Solomon shewed the vanity of the estates of men by an argument taken from the changes and vicissitude which the determinate hand and Providence of God did put upon them In these verses he observeth and declareth another vanity that befalleth our estates by the hand and government of Magistrates yea a vanity that befalleth upon judgement-seats themselves The vanity is wickednesse which is both First ungodlinesse 2 Sam. 22.22 Secondly unrighteousnesse Isai 58 4 9. And lest this vanity should cast some blemish upon the wise and just providence of God whereof penitent soules are more tender he declareth his resolution of that doubt what it was in his own heart that God will judge righteously and so reform all the iniquity of Judgement-seats And this he proveth by a principle delivered in v. 1. of this chap. taken from the time appointed for every purpose and every work there verse 17. Doct. 1. He that shall live in the best times of the best Commonwealths may see seats of Judgements and Justice corrupted with wickednesse and iniquity The word wickednesse signifieth both First Ungodlinesse 2 Sam. 22.22 Secondly Unrighteousnesse or iniquity Isai 58 4 6. Solomon speaketh not of Markers or Tavernes or Stewes or Mountaines of prey Stand-gate Hole Shooters Hill Black Heath Salisbury Plaine c. but of Seats of law and justice and that not in the reigne of wicked Tyrants Saul Ahab Iezabel or the like but in the times wherein himselfe lived which were the best which the best Commonwealth the Commonwealth of Israel ever saw even the times of David and Solomon In Davids time 2 Sam. 19 24 to 30 with 16.4 In his time and Solomons Eccles 10 5 6 7. 1 Kings 11.6 7 8 and 12 4. In Asas time 2 Chron. 16.10 In Iehosophats 2 Chron. 18 1 20 33 to 37. In Vzziahs and Iothans Isai 1.21 22 23 5 7 3 12 15. In Hezekiahs Micah 7 3 4 3 9 to 12. with Ier. 26 18. In Iosiahs Zeph. 1.1 9 3 1.3 Reason 1. Acceptance of persons in the Princes promoting their kinsmen or friends though unworthy to Judgment seates as Samuel promoted his sons 1 Sam. 8 1 3. Reason 2. Mis-information and receiving it without hearing both parties speak 2 Sam. 16.1 2 3 4. with Chap. 19.26.29 Reason 3. Wicked fervants of Counsellours about a Prince Prov. 25.4 5. 1 Kings 12.8 to 11. Reas 4. Selfe sufficiency leaning to a mans own wisdome Iosh 14.15 Prov. 3 5.6.7 Reas 4. Bribes or gifts 1 Sam. 8.3 Exod. 23.8 Prov 281.21 Vâ—e 1. To teach us not to wonder if we finde sometime the like errours here in our Courts We are to humble ourselves for the sins of our Courts Isai 59.14 15 16. 2 Chron 19.10 It may be every one will not Judge it an iniquity to sine the injury of twenty pound at two hundred we read of restauration two-fold four-fold seven-fold but never one hundred-fold But is it not a wickednesse to suffer blasphemy to passe unpunished and Sodomitical Rapes what will become of rigour without mercy is yet unknown Vse 2. To teach men of place First not to affect seats of Justice they will not secure them Secondly to prevent these errours which is done by 1. Gods feare 2 Chron. 19.6 7.2 Not judging by the hearing of the eare Isai 11 3 4. unlesse both eares be open 3 Rejection of gifts Isai 33.15 Vse 3. To refute the Popes infallibility of Judgement for he hath not such a promise of infallibility as the King hath Prov. 16.10 Vse 4. To moderate mens eagernesse to suits at Law Object Why may I not sue for my Right Answ But can you tell that you shall attaine your right by suit Vse 5. To teach us Private censurers may erre much more who have not received like promises Doct. 2. God will finde a time to Judge both the righteous and wicked with every purpose or will and every work verse 17. Not onely at the last Judgement Matth. 12.36 1 Cor. 4 5. Eccles 12. last but even in this life Prov. 11.31 Psal 9.4 12 16 7 11 to 16 76 9 10. Exod. 22 22 23 24. Reason 1. The glory of God Psal 9 16 and 50 26 Reas The restraint and check of the rage and pride of men Psal 9.20 Reas 3. The groanes and sighes and expectation of the poor afflicted Psal 12 5. Psal 9.18 Vse 1. To exhort to watchsulnesse in Judgement-seats and against all secret unrighteousnesse Eccles 12. last Vse 2. To exhort to quietnesse of spirit when wrong Judgement proceedeth Eccles 5.8 Eccles 3.18 to 23. 18. I said in mine heart concerning the estate of the sons of men that God might manifest them and that they might see that they themselves are beasts 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dyeth so dyeth the other yea they have all one breath so that a man hath no preeminence above a beast for all is vanity 20. All go unto one place all are of the dust and all turne to dust againe 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth 22. Wherefore I perceive that there is nothing better then that a man should rejoyce in his own workes for that is his portion for who shall bring him to see what shall be after him SOlomon having oberved a vanity that befalleth the estates of men First by the overuling providence of God limiting all their changes verse 1. to 14. Secondly By the hand and government of Courts of Justice over other men verfe 16.17 Least this should reflect any dishonour upon the providence of God whereby he governeth all things in the world wisely righteously holily He taketh up and giveth himselfe and others a two-fold satisfaction in this point from a two-fold meditation 1. From the order of which God will take to redresse all the iniquities of Courts of Justice both in this and in another world verse 17. 2. From the end which God aymeth at in leaving Courts of Justice to such iniquity which is double First God doth it to try them Secondly He doth it to let them see They are as beasts one to another verse 18. And to convince them the more of this latter that men be but beasts he argueth it not only from their usage of one another as beasts but from sundry events common to them with beasts that which befalleth the sons of men befalleth the beasts to both alike Which he argueth First for their bodies in three particulars 1. In the likenesse of their deaths as one dyeth so dyeth the other 2. In the likenesse of their breath they have all one breath verse 19. 3. In their burial and resolution of their bodies all turne to the dust as they came from it Secondly For the soul or spirit of
tended to encrease his disease and hasten his death Eccles 4.4 Vers 4. Again I considered all travel and every right work that for this a man is envied of his neighbour this is also vanity and vexation of spirit SOlomon having shewed the vanity that befalleth the estates of the sons of men by oppression in v. 1 2 3. He now in this verse speaketh of the vanity that befalleth them by reason of envy verse 4. and then proceedeth to speak of the vanity that befalleth a man from himselfe through First Idlenesse vers 5 6 Secondly Covetousnesse vers 7 8. Thirdly Solitarinesse vers 9 to 12. Fourthly Wilfulnesse vers 13 to 16. Doctr. It is a vanity afflicting the spirits of men that when a mans work is right and he hath taken pains to doe that which is good and right yet for all this he shall be envied of his Neighbours Reason of envy at good First pride of heart and excessive self-love For envy is the sadnesse of the heart for the good that we see in another in regard so much glory or praise seemeth to be taken from us as is given to him Eliab taxed that in David which was his own sin 1 Sam. 17.28 Hence hatred of brother as wishing him deprived of the good he hath Secondly Prophane and rebellious infidelity For either we doe not believe that our brother hath these gifts given him of God for if we did it would mortifie envy John 3.26 27. and this is prophane infidelity Or else if we believe they were forgiven him of God it is rebellious infidelity to grudge against Gods goodnesse Matth. 20.15 Thirdly want of union with Christ and communion with our brethren For if we were united to Christ by faith and one to another by brotherly love the glory of Christ would be a comfort to us by whomsoever advanced Phil. 1.16 to 19 And if we were united in brotherly love one to another the honour of one member would be the joy of another 1 Cor. 12.26 One finger envieth not another that weareth a Gold ring as taking it for an ornament of the whole hand yea of the whole body Reason why it is afflictive First To the envious person it rotteth and wasteth the vigour of body and spirit Prov. 14.30 Secondly to the person envied 1. It is a dangerous threatning losse of life as in Abel Joseph David Daniel Christ It is murther Prov. 27.4 2 It is uncomfortable and grievous to see a mans self so il-beloved that his good should be another mans harm Vse To reprove the envious person see how many foule sins are wrapped up in his heart sinnes against God his neighbour and himselfe See the Reason It argueth weaknesse and basenesse of spirit Quorum similitudinem desperant eorum affectant simultatem Apul. Flo. l. 1 It is weakness of eyes to water and run at the sight of light Yea it is next step to the sin against the holy Ghost Both maligne others for their goodnesse onely the one maligneth it as it is the grace of God or glory of Christ the other as it is a glory to a neighbour Such as grieve at others good would rejoyce in their evil Love grieveth at the evil of another but envy grieveth at the good of another Means against this sin First faith to discern whence gifts spring John 3.27 Secondly Love to look at them as given to our use What if all the Town were good Phisitians and I only had no skil that way The more ready help it would be to me What though Deborah did not kill Sisera but Jael yet Deborah rejoyceth in it heartily Judges 25.24 Vse 2. To teach men in wel-doing what to expect Not applause nor encouragement but envy And yet not thereby to be discouraged from wel-doing Nor to think it strange to finde such unchristian entertainment even amongst Christians Eccles 4.5 6. 5. The foole foldeth his hands together and eateth his own flesh 6. Better is an handful with quietnesse then both the hands full with travel and vexation of spirit SOlomon having shewed the vanity that befalleth men through Oppression and Envy he proceedeth to shew the vanity that befalleth the estate of men though idlenesse where he describeth the idle person First by his Adjunct of folly the fool Secondly By his cessation from action and his composing himselfe to that cessation a fool foldeth his hands together Thirdly By the cause of that his cessation or restinesse a deceitful imagination of the betterment of an handful with ease and quietnesse then of both the hands full with travel and vexation of spirit verse 6. Doct. 1. An idle person by his forbearance of labour maketh himselfe both a fool and a beggar or a man that withholdeth himselfe from labour doth both befool and undoe himselfe Folding of the hands together is an act of an idle or slothful person First withholding himselfe from labour Secondly Composing himselfe to rest or sleep Prov. 24.30 33 and 6 10. It is all one whether he fold his fingers together or fold his armes together put his hands into his pocket or bosome Prov. 19 24. All alike expresse cessation from labour with a minde to forbeare it Reasons of befooling himselfe First it is folly to mistake Names and Natures of things especially to delude our selves with false names To account and call that to be quietnesse which is idlenesse sloathfulnesse sluggishnesse to account diligent labour Travel vexation of spirit Secondly It is folly to think an handful will be gotten with idlenesse whereas nothing will be so gotten Prov. 13.4 20 4 23 21 24 34. Thirdly It is folly to thinke an handful gotten with ease and idlenesse is better then both the handfuls with diligent labour whereas a little gotten with labour is more precious and comfortable Eccles 5.12 Prov. 12.27 Fourthly It is folly yea a foolish tempting of God to separate the end from the meanes to expect maintenance without labour Gen. 3.17 Prov. 10.4 Fifthly It is a like folly to separate the meanes from the end God having given hands to labour minde and wit to employ in some honest calling for private and publike good ends which to neglect is a sloathful folly Matth. 25.26 6. It is a folly for a man to prefer his wisdome and practice above others who excel him verse 6. This folly is very incident to idle persons Prov. 26.16 Reasons of undoing himselfe First By wasting and neglecting the meanes of his subsistence Prov. 18.9 Eccles 10.18 Prov. 20.4 No mans estate is infinite or bottomlesse Prov. 27.24 to 27. Secondly By breeding diseases wasting body Rest to the body is as Rust to Mettall 3 By corrupting the mind with Wantonness Pride Folly Ezek 16.49 Standing Pools gather mud and venemous vermine 4 By wasting a mans Kindred also who are his own flesh Vse 1 To wean us from Idleness as that which maketh us both Fools and Beggars See all the Particulars in the Reasons It is a sin against
the beginning of it the beginning of it may be harsh and unpleasant but the end of it is wholsome and medicinable v. 8. Fourthly from the excellency of the patient in spirit as otherwise so especially in hearing and bearing the reproofs of the wise above the proud in spirit v. 8. Whereupon he inferreth a grave and wise admonition not to be of an hasty spirit to anger neither in hearing reproofs nor generally in any other case taken from the proper subject of the residence of anger for Anger resteth in the bosome of fools vers 9. Doctr. It is better to heare and bear the rebuke of the wise with submission and patience then with oppression and passion with pride and anger This seemeth to be the very proper scope of Solomons words in this place 2 Sam. 12.7 to 13. 2 Chron. 19.2 3 4. 1 Kings 22.8 Let not the King say so Mat. 16.23 Gal. 2.11 to 14. Reason 1. From the madnesse that a wise man shall fall into by oppressing a wise Reprover in that first he wil distemper and enrage himselfe 2 Chron. 16.10 Secondly he will destroy the heart and life of the gift of reproofe It will no more profit then Physick vomited up or a plaister cast aside Thirdly he may also distemper and enrage the reprover Jer. 20.7 8 9. v. 14 to 20. At least it wil force him to keep silence Amos 5.10 13. This may be referred to the second Reason 2. From the excellency of the word of reproofe in the end above what it appeareth in the beginning Psalm 141. 5. Prov. 28.23 Physick may be bitter and loathsome at first yet health by it recompenceth that Reason 3. From the excellency of the patient in spirit above the proud in spirit vers 8. Patience first possesseth the soule Luke 21.19 Secondly inheriteth promises Heb. 6.12 Thirdly it maketh us perfect Jam. 1.4 Reason 4. Implied in the Text vers 8. from the root of all rejection of reproofe which is pride of spirit Prov. 13.1 15 12. Pride first God abhorreth and scorneth and resisteth 1 Pet. 5.5 Psal 138.6 Prov. 3.34 Secondly is the presage of sudden destruction Prov. 29.1 Vse 1. To teach us to eschew all oppression especially of our reprovers It argueth us and maketh us mad Prov. 28.16 It discourageth a reprover from putting forth the faithfulnesse of his brotherly love Jer. 20.9 Amos 5.13 Yea he is now excused in his silence Matth. 7.6 It eateth out the heart and life of a gift of the reproofe given 1 Kings 22.8 v. 27 28. 2 Kings 5.12 13. Vse 2. To teach us to be patient in hearing and bearing reproofs The end of them is better then the beginning the beginning may seem harsh and bitter but the end is wholsome and comfortable as of all affliction Heb. 12.11 2 Cor. 1.6 7. chap 7 8 9 10 11. It is not meant of all things universally that their end is better then their beginning for it is otherwise in some things 2 Pet. 2.20 Matth. 12.45 Prov. 20.21 But it holdeth in this duty of Admonition and all Afflictions inward and outward to the godly All impatience here argueth pride of spirit as appeareth by the opposition Text v. 8. Vse 3. To teach us to expresse patience rather then pride and to prefer it both in our judgements and in our practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man of a long breath which argueth a patient spirit men of a short breath are soon hot men of hot hearts breath quick and short as in cholerick and aguish men Patient in spirit exceeds the sproud first in understanding and wisdom Prov. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritû a man of a coole spirit is of great understanding Secondly in strength and courage Prov. 25.28 16.32 Thirdly in honour Prov. 22.4 Fourthly in profiting by all means of grace In word Luke 8.15 In affections Rom. 5.3 4 5. Some think it their excellency and magnanimity to bear no coals at any mans hand but to give every man as good as he brings Patience they condemn for cowardise but the Spirit of God judgeth otherwise Eccles 7. v. 9. 9. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles DOctrine 1. To be of an hasty spirit to anger God forbids it to his people Prov 14.17 Jam. 1.19 Prov. 16.32 The spirit is hasty to anger when anger ariseth First without cause Gen. 4.5 6. Jonah 4.9 This is hasting before the cause Secondly without measure passing the bounds 1. Of our calling Acts 7.26 27. Gen. 34.25 with 49.7 2. Of love First As when instead of brotherly admonition we fall to clamour rayling scolding not reproving sin by Scripture names and arguments but vexatious termes Eph. 4.31 Secondly When we are not fit to pray for those we are angry with Exod. 32.19 30 31 32. 1 Sam. 8.6 with 1 Sam. 12.23 15.35 Thirdly Of reason Luke 6.11 Acts 22.23 2 Chron. 28.9 Fourthly Of Justice Zach. 1.15 Fifthly Of due season 1. After sun-setting Eph. 4.26 27. 2. After the offenders acknowledgement of his offence Luke 17.3 4. And these are hasting before the measure or proportion of the cause Reason 1. From the proper subject of the residence and rest of anger It resteth in the bosome of fooles Text Wherein Solomon takes of an excuse which men are wont to make of their holinesse Though I be somewhat hasty yet I thanke God anger doth not rest with me Yes saith Solomon If thou beest hasty anger resteth with thee and argueth thee a fool For a man could not have anger so ready at hand hastily if it did not rest with him the habit of sinful anger resteth there though the act be quickly transient Object Cholerick men are soon stirred and yet they are not all fooles the fools are commonly sanguine as the simple light fond fool or flegmatick as the dull Asse fool or melancholick as the lunatick fool Answ A cholerick fool is a frantick fool Every complexion in excesse is subject to folly yea to madnesse but if choler be subdued to reason cholerick men though they could be soon hasty if they see cause yet will not be where there is none A man of quick speed for race yet will not run till he see cause Quest But what folly is in Anger Answ First Rashnesse Isai 32.4 Secondly Stiffenesse Jonah 4.9 blinde wilfulnesse Thirdly Outragiousnesse Prov. 27.4 Fourthly Unprofitablenesse Anger unfitteth a man First To do good Jam. 1.20 Secondly To take good 2 Kings 5.12 As a man when his house is all on a light fire himselfe in the midst of it can heare no direction given him from without nor himselfe able to doe ought within So is a man in a burning anger neither able to direct himselfe nor to take counsel from others Reason 2. From the Image of God which should shine forth in us He is slow to anger Psal 103.8 Vse To cast discouragement as it were coole water
of the spirit and Image of God Isai 30.21 Prov. 4.18 19. Feare of God and love to man give much light Prov. 25.12 1 John 2.10 11. Secondly Avoid selfe-confidence Prov. 3.5 6 7. and Chap. 28.26 Thirdly Consult with God In fasting and prayer Esth 4.6 with Chap. 5.2 In his word Psal 119.24 verse 105. In the times and opportunities of providence Psal 32.8 In the Counsels of godly wise 1 Kings 12.7 Fourthly Fit manner in all actions is Faith Rom. 14.23 and Love 1 Cor. 16.14 For the end Gods glory 1 Cor. 10.31 and the good of others 1 Cor. 10.24 Eccles 8. v. 8. 8. There is no man that hath power over the spirit to reteine the spirit neither hath he power in the day of death and there is no discharge in that war neither shall wickehness deliver those that are given to it AMongst the Inventions which Solomons Subjects found out to excuse themselves from dealing faithfully with him when he sell to the Toleration and maintenance of Idolatry in building Temples to his Wives Idols and endowing them with liberal maintenance and in employing the hands and service of his Subjects in such Structures This was the Third That where the word of a king is there is power or Dominion or Authority v. 4. and that power is irresistible and uncontroulable Who may say unto him What doest thou This Invention or Excuse Solomon taketh away First by the safety of Obedience to Gods Commandement Whoso keepeth the Commandement shall feel no evill v. 5. Secondly by the discretion which a wise man hath v. 5. to observe fit time and judgment for missing whereof great misery falleth upon men v. 6 7. Thirdly by the restraint of Magistrates power from reaching to a double Object 1 To restrain or constrain the spirit or conscience 2 To discharge from death which latter power to discharge or deliver from death he denyeth also to all wickedness which men will not stick to commit to prevent the kings wrath which else might be as the messenger of death Pro. 16.14 v. 8. Fourthly by the wise mans observation of one mans Rule sometime over another for hurt v. 9. Power here is a word of the same Notation with that v. 4. implying Authority and Dominion whence Sultan There is not a man that hath Dominion over the Spirit Spirit is not here meant the Soul to retain it in the body for 1. That is expressed in the next part of the verse neither is there power or dominion to wit in a king in the day of death to discharge a Subject in that War 2 The Verbe translated to retain is rather to compell to restrain or constrain and properly signifyeth coercere as David called his son by Abigail by a name from this Root Chileab 2 Sam. 3.3 because of his Mothers restraint of him from shedding blood whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prison 2 Kings 17.4 To retain the soul in the body is wont to be expressed in an other Phrase in that Language Psal 22.29 but by spirit is here meant the Conscience as elsewhere often Pro. 20.27 18.14 Acts 20.22 Doctr. There is not a man no not the king that hath a Coercive power over the Conscience He cannot 1 Constrain to sin forbiden of God Dan. 3.13 to 18 nor restrain from Duty commanded of God Dan. 6.7 10 22. 2 Binde Conscience in things indifferent that is lay such a weight or burden upon a Commandment of his own that it shall be a sin to the Conscience to neglect it If mans Commandment could binde the Conscience then the Commandments of men would be the doctrines of Religion against Matth. 15 9. 3 By outward Punishments compell a man to doe against his Conscience to wit he cannot that is he ought not till Conscience be convinced and then it is self-condemned Reas 1 From the immediate subjection of Conscience to God For first there God only writeth his Law Rom. 2.15 Secondly God only can discern judge and punish fins against Conscience discern Jer. 17.10 iudge and punish Job 6.4 Luke 12.4 5. Jam. 4 12. hence subjection of the Conscience to man is flat Idolatry Reas 2 From the immediate spiritual Dominion of the Conscience over the man Rom. 14.5 14 23. Acts 20.22 Vse 1 To Resolve a great Question of Conscience Whether a King or Magistrate may compell men to profess and practise the Religion established by law of his Countrey Answ First for false Religion It is out of Question no he sinneth in doing it and the People in obeying it 1 Kin. 15.30 Secondly for the true Religion as to worship the true God the maker of Heaven and Earth the Father Son and Holy Ghost we answer in six Propositions Propos 1. David and other Godly kings of Israel did not force conquered Pagan Nations to worship the God of Israel whether they lived in their own Countrey or dwelt in the Land of Israel As in case an Heathen Proselyte came to joyne to the Church of Israel it was requisite he should circumcise his males Exod. 12.48 but not required that his wife should be of like Religion with him Numb 12.1 The Law in Ezra 10. Neh. 13. concerning an Israelite marrying a Pagan and so Malach. 2.11 not an Heathen marrying a Pagan before his conversion It is not therefore a solid answer which some doe give that the Kings of Israel are no Precedents for Christian Kings partly because they were Types of Christ and because their Land was Typical and Sacramental For what they did as Kings Heathen Kings did the same lawfully And the Land of Israel did not fotbid Pagans to dwell in the Land as the Gibeonites and Captives Propos 2. Neither did the good Kings of Israel nor may Christian Kings compel any of their Subjects to the fellowship of the Church to yeild up themselves to their Covenants Sacraments and Censures unlesse they were fit for it and perswaded to it This concerneth the second Commandement as the former did the first Gen. 9.27 Psal 110.3 Exod. 12.48 If he will eate the Passeover then let him first circumcise his males else he may forbeare both Propos 3. It is not lawful for Magistrates to suffer to live First Blasphemers of the true God whether Christians or Pagans within their power Dan. 3.29 6 26. 1 Kings 20.23 28 42. whether in the Land of Israel or out of it yet Ahab no Type of Christ Secondly Israelites or Christians Apostate to Idolatry Deut. 17.2 to 7. in respect of their Apostacy from the Covenant verse 2. Thirdly Witches Exod. 22.18 Levit. 20.27 with 22.23 Fourthly Seducers to Idolatry Deut. 13.1 to 5 11. and to Heresie Matth. 5.15 2 Pet. 2.1 2 3. Deut. 13.10 Zach. 13.3 Object But is not this to punish a man for his conscience and so to act contrary to the doctrine in hand Answ It is not conscience that bindeth to these sins but sinning against light of conscience Blasphemers Apostates Witches Hereticks
is neglected v. 16. Thirdly that the words of the wise are more heard in quiet then the cry of a Ruler among fools v. 17. Fourthly That wisdom is better then weapons of war Fifthly that one sinner destroyeth much good v. 18. Doctr. It is a matter of much wisdom or a matter affording much wisdom to the observers of it A little City of small strength and few inhabitants besieged by a great King with strong bulwarks to be preserved and delivered by one poor man and yet the poor man to be neglected So Abel in Beth-maacha by a wise woman 2 Sam. 20.15 c. Samaria by Elisha 2 Kings 7.1 c. Hierusalem by Isaiah 2 Kings 19.2 c. Thebes by Epaminondas Lampsacum from Alexander the great by Anaximenes Siracuse by Archimedes from Marcellus Alexandria by Anatolius from the Roman forces See Valer. Max. l. 7. c. 3. Euseb lib. 7. c. 26. Reasons of this power of wisdom First Gods pleasure to magnifie and exalt gifts of mind above gifts of body as the soule it selfe is more excellent then the body Prov. 21.22 Eccles 7.19 Secondly From the wisdome of spirituall wisdom to entrust God with the cause of the City it selfe 2 Chron. 20.12 15. Prov. 18.10 Prov. 30.26 Reason of neglect of the wise poor First the envy of the rich Secondly the conceit of his want of means to get any wisdom but by some chance hapning on a good course Matth. 13.54 55. Thirdly from the vanity incident to all the good things of man by the fall Eccles 1.2 Fourthly from the wisdome of God to prevent a poor wise mans pride Vse 1. To teach wise men to observe the greater wisdom in the greater passages of humane affaires by weaker means vers 13. Where God soweth much we should reap the more Vse 2. To teach us Wisdom is better then strength or weapons of war v. 16 18. Vse 3. To observe the neglected condition of a poor wise man v. 15 16. Vse 4. To observe a time of silence and quietnesse wherein to utter words of wisdom Vse 5. To teach us that as one poor wise man may doe his Countrey much good so may a sinner by his wickednesse doe his Countrey much hurt v. 18. Achan did much hurt Josh 7.11 12. Jonah also though a good man yet erring out of the way and wandring in sin Jonah 1.11 Reason From the contagion of sin 1 Cor. 5.6 The troublers of Israel are the sinners in Zion 1 Kings 18.17 18. Eccles 10.1 1 Dead flies cause the ointment of the apothecary to send forth a stinking savour so doth a litle folly him that is in reputation for wisdom and honour SOlomon having shewed the vanity incident to the wisdom of a poor man to wit 1. To be neglected not heard Secondly if heard and followed yet he to be forgotten chap. 9. v. 15 16. In this verse he sheweth the vanity incident to the wise man who is also honourable to a man in reputation for wisdom and honour which is to be blemished with a little folly and that little folly to be like a dead fly corrupting a precious box of Oyntment So this little folly to corrupt and blemish the excellency of wisdom in an honourable person In the Text three things are compared with three First a man of reputation for wisdome and honour with the precious Oyntment of an Apothecary Secondly a little folly with a dead fly Thirdly the evil which a little folly doth to such a wise honourable man with the evil which a dead fly doth to precious oyntment which is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to putrifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to send forth a putrified savour Doctr. As an honourable wise man is like an Apothecaries precious oyntment and a little folly like to a dead fly So is the corruption which a dead fly causeth in that oyntment like the hurt which a little folly doth to an honourable wise man The Apothecaries precious Oyntment excelleth First in quality as Odour John 12.3 perfuming a whole house Cant. 1.3 and Colour Psal 104.15 Secondly in manner of skilful confection Thirdly in efficacy or vertue for healing and refreshing Prov. 27.9 So doth the wisdome of an honourable wise man excell first in odour it sendeth a sweet perfume all the Countrey over 1 Kings 3.28 Secondly In colour causing the face to shine like an oyntment Eccles 8.1 Acts 6.15 Thirdly in manner of skilful confection Fourthly in efficacy and vertue Prov. 27.9 A little folly is like a dead fly like first in quantity both little Secondly in quality both of them 1. Base and contemptible 2. Unprofitable 3. Noysome and troublesome Psalm 78.45 Exod. 8.24 A living fly is no better a dead fly baser as in a like Eccles 9.4 As a dead fly causeth a precious Oyntment to putrifie and to send forth an evil savor So doth a little folly corrupt and dishonour an honourable wise man Pineda marvelled how a dead fly should so much corrupt a precious Oyntment seeing he found it not so in his countrey But there is a difference first of flies which in Eastern Countreys are many of them more venomous and noysome Psalm 78.45 Secondly of Oyntments which in those Countreys are more pure and precious which in ours are more grosse and greasie they annoynted their heads and faces Matth. 6.17 Eccles 9.7 Solomons folly in loving strange women cotrupted his spirit to take them as wives and concubines then to tolerate their Religion then to adorn it with countenance of goodly Temples and with maintenance of Priests and Sacrifices Whence the Mount Olivet on which their Temples were built was called the mountain of corruption 2 Kings 23.13 yea it corrupted all Israel and Iudah A pang of folly in David so weakned his reputation as offended all Israel with the savor of it and caused a great rebellion against him A little folly in Asa banishing the Prophet in Jehosophat making affinity with Ahab in Vzziah offering Incense in Hezekiah shewing his Treasures in Josiah going to war against Pharaoh Necho corrupted and dishonoured the Government of them all Reason 1. From a more observable desilement of the most pure and precious things as in the purest cleare linen the smallest spot is soon espied Reason 2. From the vanity which God seeth it meet the best gifts and parts should be stained withall Isai 23.9 Vse 1. To exhort men of place and honour to seek after wisdom both together maketh them as precious Oyntment Folly in dignity is a great deformity Eccles 10.6 Prov. 26.1 8. Vse 2. To teach wise men not to beare with themselves in little follys much lesse in great Vse 3. To teach wise and honourable men to make account of an houre and power of temptation and to deny and suspect themselves that God may be pleased to keep them from falling shamefully Eccles 10.2 3. 2 A wise mans heart is at his right hand but a fools heart at his left 3 Yea also
when he that is a fool walketh by the way his wisdom faileth him and he saith to every one that he is a fool THese words prevent an Objection which might arise from the former Object If the wisdom of the poor and of the rich are subject to such vanities as have been shewed in the end of the former Chapter and in the beginning of this then where is the excellency of wisdom above folly Answ In two things first in placing of the heart the heart of the wise is at his right hand of the fool at his left v. 2. Secondly In the failing of a fooles heart in his ordinary course and way and thereby bewraying himselfe openly to be a fool verse 3. Doctr. 1. There is a great difference between a wise man and a fool in the placing and carrying of their hearts It is not to be thought there is any observable difference in the heart of a wise man and of a fool for then some Anatomists would have observed it But the heart is put Metonymically for the minde judgement and will of a man And the Right and Left hand are put Metaphorically The meaning is First A wise man doth not ayme at sinister ends in his work Matth. 6.3 He aymeth sincerely at the glory of God and the good of himselfe and others A foolish Pharisee Christ calleth them so Matth. 23.17 19. he doth all to be seen of men Matsh 6.2 5 16. 2 Kings 10.16 or for some selfish end or other Secondly A wise man carryeth his thoughts and workes with strength and dexterity As the Right hand is counted the stronger then the Left so what is wrought with strength is attributed to the Right hand Psal 118.15 16 98 1. Thirdly A wise man may be said to have his heart at his Right hand in that he taketh all things in the fairest and best sense from God or man Psal 119.75 Matth. 1.19 On the contrary a fool makes a sinister construction of that which is well meant from God or man 2 Sam. 10.2 3 Eccles 8.11 Psal 50.21 Rom. 2.4 5 Fourthly The Right hand is a place of preheminence and blessing Gen. 48.14 17 18 19. In which respect a wise man taketh wayes of preferment to highest honour before the most high Prov. 15.24 10 20 21 12 26. Matth. 25.33 And for carrying on their hearts in their course of life there is great difference between the wise and the fool The fool in his ordinary and daily course of life which in verse 3. is called his way his heart faileth him and faileth him so farre that he expresseth and discovereth his folly openly to all that observe him Not that Solomon here speaketh of a natural fool that as he walketh in the Streets discovereth to all that he is a fool by his looks and gesture Solomon seldome or never speaketh of them in all his writings but he speaketh of a carnal wicked man destitute both of spiritual wisdome and wisdome fit for his calling And the words may according to the Text be translated yea also as he that is a fool walketh in his way his heart faileth him and he saith to all men he is a fool Psal 36.1 2 Tim. 3.9 1 Tim. 5.24 25 Reason 1. From the deep deceitfulnesse and weaknesse of the heart unlesse the Lord dwell in it strengthen it keep it and guide it Jer. 17.9 God is the strength of the godly wise mans heart Psal 73.26 But in an hypocrite much more in an open wicked man his heart is empty at his best and being empty Satan will soon repossesse him and hurry him to open offences and miscarriages Matth. 12.44 45. Reason 2. From the failing of the heart the way will be openly vaine and foolish and wicked Text. Vse 1. To teach us not to neglect wisdome though a poor mans wisdome be despised and he forgotten and an honourable mans wisdome is corrupted with some dead and stinking flye some time or other For though this be true yet there is great preheminence in a wise man above a fool as both these verses shew Vse 2. For tryal of a wise man and a foolish according to the different placing of a mans heart on his right hand or left This to be amplified according to the estate of the present Auditory Vse 3. To teach us not to trust in our own hearts we are then fools Prov. 28.26 Our hearts are empty naturally and empty hearts will fail us and proclaime our folly It is good to have our hearts filled with Christ with his spirit and with his grace Eph. 3.17 Heb 13.9 Eccles 10.4 4. If the spirit of the ruler rise up against thee leave not thy place for yeelding pacifieth great offences SOlomon having observed that one dead flye and one little straine of folly staineth the reputation and honour of wise men of high place he proceedeth in the rest of this Chapter to declare what those dead flyes or vanities be in particular throughout this Chapter But to prevent disloyal thoughts which thereupon might arise in the heart or carriage of Subjects towards their Governours he hedgeth in his discourse with a two-fold direction and instruction Of loyalty 1. One in the beginning of his discourse v 4. 2 The other in the end of it verse 20. Parts of the verse 1 A direction to a right and loyal carriage of a mans selfe in case the spirit of the Ruler rise up against a man If so yet leave not thy place 2. A reason of it from the benefit of a better course for yeilding pacifieth great offences Doct. 1. The rising of the spirit of a Prince against a Subject doth not give leave to a Subject to leave his place but calleth him rather to lay downe his spirit The spirit of a Prince is not a sudden passion but an habitual Bent of displeasure For spirit is an habitual Bent Prov. 18.14 Num. â— 14 His place is not meant of place of habitation chiefly for in times of deep and bitter displeasure â—t is lawful to leave the countrey 1 Kings 19.1 2 3 c. John 4.1 3. Nor the place of a mans office if the office be civil and such as a man may lay down and leave without sin against God but detriment to himselfe For if the leaving of a mans civil office may prevent the danger of his life it were better laid down with safety then kept with displeasure and perril But by place is meant the relation of a Subject his Loyalty 1 Sam. 24.4 Chap. 26 11. Place is by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38.12 Reason 1. From the ground and foundation of Authority and subjection between Prince and People Which is First An Ordinance of God Rom. 13.1 2. Secondly The Covenant of the people confirmed by the Oath of God between them Eccles 8.2 2 Sam. 5.3 2 Kings 11.17 Until therefore the body of the people did finde such great cause of complaint of their Ruler as
weeping for want though that be part of the meaning Fifthly To doe it sincerely without aym of vainglory This bread thus cast upon the face of the waters stayeth not to be seen of men but either sinketh or swimmeth away Bread given as the Pharisees did for vainglory is cast rather upon pillars of Marble or of Brasse rather then upon fleeting waters Sixthly to doe it frequently and often not rarely and to a few give a portion to seven and also to eight v. 2. Seven put for many 1 Sam. 2.5 Micah 5.5 A good man disperseth his beneficence to wit to many Psal 112.9 The larger the field is wherein seed is scattered the more hope of a plentifull harvest Seventhly to doe it wisely and discreetly Give a portion to seven and also to eight implieth 1. Not all to others leaving none for home but give a part 2. Not all to some none to others but a part to seven and also to eight 3. Not a Pittance but a portion such a proportion as whereon a poor man may work and occupy to doe some good withall as with a portion Reason 1. From the recompence For in multitude of daies thou shalt finde it Text. Which implieth First length of daies promised to men fruitfull this way which often holdeth in proper speech Psal 34 12 14. Doe good and it is a way to see good daies long Dan. 4.27 Liberall men seldom die young Abraham lived long Gen. 25.7 8. Psahn 41.2 Secondly if they should dye sooner their children wil finde it Psal 37.25 26. Thirdly sometimes themselves finde speedy recompence in the same kind 1 Kings 17.13 to 16. Fourthly sometimes they finde it with usury or advantage in spirituall and eternall grace and glory Luke 16 10 c. Gal. 6.6 to 9. 1 Tim. 6.18 19. 2 Tim. 1.16 c. Reason 2. From the uncertainty of suture calamities or rather certainty of their comming but uncertainly in what kind Text v. 2. And therefore first it is good to be giving whilst we have it least all be swept away in a deluge of Publike calamity Secondly it is wisdome by this means to prolong tranquility Dan. 4.27 Thirdly it is seasonable to prepare against a storm Psalm 41.1 3. Reason 3. From the example of the clouds which being full of water poure down rain Text verse 3. and that both upon earth and Sea Not like rich men who the more rich they grow grow the more niggardly and give more sparingly then the poorer sort Yea the clouds by pouring out rain regain it again both from the Sea and earth by ascending vapours and so doe liberall men gaine by bounty Prov. 11.25 Reason 4. From the uncertainty of the rest of a benefit where it is bestowed as a tree resteth where it falleth Text vers 3. Benefit will be reaped from thence to thee though they should not be the better for it Isay 49.4 5. Psal 35 13. how much more when they doe reap benefit by our benificence Job 29.13 31.20 Vse 1. To exhort to unwearied and abundant fruitfulness in all these kinds by all these Reasons as so many motives Prov. 19.17 Luke 6.38 Eccles 11.4.5.6 4 He that observeth the wind shall not sow and he that regardeth the clouds shall not reape 5 As thou knowest not what is the way of the spirit nor how the bones do grow in the womb of her that is with child even so thou knowest not the works of God who maketh all 6 In the morning sow thy seed and in the evening withhould not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good SOlomon in regard of the dangers of the-times when Kings are childish and Princes humerous exhorted to liberality in v. 1 2 3. which was the second duty he inferred upon that occasion In these words he presseth still the same but with an enlargement unto all faithfulnesse and diligence in any duty of a mans calling especially in such dangerous times which is a third improvement of such evil times To set forward this duty he removeth a doubt which might hinder a man from Benificence and fruitfulnesse in his course and calling The doubt is taken either from the sear of some danger or danger that might befall a man in so doing which he expresseth under a proverbial comparison taken from husbandmen who for feare of foule weather doe sometimes neglect some duty of husbandry in seed time or harvest v. 4. Or else from some difficulty which sometimes accompany Christian and holy and great undertakings of duty especially such duties as may help forward Reformation in such times To the former he answereth v. 4. That such feares of damage and danger are more dangerous then the hurt we feare For they will prevent the performance of all good duties and the recompence of that performance As an husbandman that observeth the wind shall never sow and he that observeth the clouds shall never reap v. 4. To the latter he answereth by opposing the strange and secret assistance and successe and deliverance which God giveth unto men in the duties of their calling Which he amplifieth by a comparison from the like secret assistance and deliverance which God giveth to the child fashioned in the wombe both in the framing of his spirit or soule and in the setting and ordering of his bones which is a strange yet ordinary secret in nature like unto which all the works which a man undertaketh in his calling are fashioned and wrought of God who worketh all v. 5. And thus it commeth to passe when God is pleased to put to his helping hand to us in the works of our calling otherwise nothing prospereth in our hand From both which Solomon inferreth an exhortation to diligence and fruitfulness in our calling directly contrary to the former doubts and difficulties The Objector propounded doubts and difficulties and thereupon neglected to sow But Solomon inferreth a contrary conclusion therefore to sow more abundantly and diligently In the morning sow thy seed and in the evening let not thy hand rest or cease Reason whereof he giveth from the uncertainty of the event or issue reserved of God to this or that duty or work For thou knowest not whether shall prosper this or that or whether both shall be alike good v. 6. Doctr. He that shall be discouraged from Beneficence in his course and from faithfulnesse in his calling by doubts and fears of uncertain dangers and damages shall never do good in this world nor receive good in the world that is to come He that observeth the wind that is so observeth it as to forbear sowing Shall never sow that is never doe good in this life which is a time of sowing He that observeth the clouds which are as uncertain signes of bad weather as the winde He shall never reap to wit any recompence of his work in the other world which is the harvest time chiefly Matth. 13.39 though
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
out And yet whilest there is life in the body both water and sand passe through little veines into the bladder So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs even to the stifling of them And upon this stoppage of the Lungs with phlegme that the wheele cannot turne the Aire or breath up and downe in and out followeth rutling in the Throat breaking off the motion of the Lungs and so death suddenly followeth Doctr 1. The wisdome of God would have young men to take particular and special notice of the decayes and infirmities of old age and by all and every of them to be stirred up to the remembrance of their Creator in the dayes of their youth Solomon the eldest son of wisdome reckoneth up these infirmities of Age not to shew his skill but to teach us to discerne these and to provoke us by every one of them and much more by all together to remember our Creator early Reason 1. From our backwardnesse to take notice of these decayes in our selves much lesse in others and most of all in our young time when there are no cords in our death Hos 7.9 Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities As in Aaron in like bitternesse Levit. 10.19 And in the Israelites in anguish Exod. 6.9 Reason 3. From the unsupportable wearisomnesse of these evils unto old age when it is not eased and supported by grace Vse 1. To shew us the many bitter fruits of the sin of our first Parents even to our bodies 1. Death 2. Strong cords to Death Vse 2. To teach us both the lessons Solomon here calleth upon us to learne 1. The remembrance of these infirmities 2. The remembrance of our Creator by them and that in our youth before they befal us in age Object But what can these crosses and the remembrance of them doe to a kindly worke of conversion They are all but punishments of sin and so sanctions of the law and the law maketh nothing perfect Heb. 7.19 Answ First Yet no commandement of God is vaine when the spirit coworketh Secondly These infirmities as the law it selfe drive us to Christ Gal. 3.24 And he 1. Taketh away our sins John 1.29 2. Beareth our infirmities Matth. 8.17 Psal 103.3 and he supporteth us in them Isai 46.4 40 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort 2 Cor. 4.16 Vse 3. To comfort godly old men in that God taketh particular notice of all our decayes and infirmities Eccles 12.7 7. Then shall the dust returne to the Earth as it was and the spirit shall returne unto God who gave it COherence see in verse 2. In these words are set forth First The first and last condition of the body in regard of its material cause Dust returneth to the Earth out of which it was taken Secondly The first and last condition of the soul in regard of the efficient cause and disposing hand The spitit returneth to God that gave it Meaning Dust By a Metonimy of the material cause for the effect Dust for mans body made of Dust Gen. 2.7 Returne to the Earth First By burial in the Earth after the manner of the Jewes Though in burning and drowning it finally returneth to Dust to Earth also Secondly By rotting in the Grave and dissolving to Earth at last Spirit Soule as being here opposed to the body Returturneth to God Not every soul to dwell with him for here the speech is of all men but to be disposed of by him for his final estate That gave it First By breathing it into his face at the first Creation Secondly By forming every soul of a sinful matter of the soules of the Parents or of the spirituous part of their seed Zach. 12.1 Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust so our soules being given us of God returne againe to God Gen. 2.7 The body is made not of the heart of the Earth that is rich in mettals nor of the soyle of the Earth that is rich in fruits nor of the sand of the Earth which is profitable for Ballast for houre-glasses or for a Sea bound Jer. 5.22 but of the dust of the Earth which of all the rest is most unprofitable like unsavoury Salt Matth. 5.13 Stones are firme matter Clay tough but dust easily dislipated and scattered with every blast of winde Object But is not our body mixt of the foure Elements Answ Yes Reason 1. For all these are found in us our spirits are fiery our breath is airy our bloud and humours watery our flesh and bones muscles and sinewes have much Earthly matter in them Reason 2. We are nourished by all these Elements Reason 3 We are dissolved into all these Elements But yet God first tooke dust then wetted it and made Clay of it and fashioned it into the forme of humane body hence Job 4.19 The first foundation and matter was dust clay made of it and our bodies of clay Dust only is expressed as being first and predominant Vse 1. For instruction to all men First To behold Gods wonderful power wisdome and goodnesse who out of a dust-heap hath formed such a curious and glorious worke Psal 139.14 All the Divels in hell cannot suddenly make a Louse of dust Exod. 8.18 19. and Moses and Aaron did make but Lice of dust verse 17. Secondly To be lowly and humble-minded especially when we come in Gods presence Gen. 18.27 Isai 45.9 1 Kings 8.27 Secondly To be mindful of our mortality Gen. 3.19 every blast of Gods displeasure scattereth our dusty Tabernacle even of great men Isaiâ— 40.15 23 24. And therefore to remember our Creator and prepare for a change Eccles 12.1 7. Vse 2. For comfort to the godly First He will not deal with us after our sinnes Psal 103.13 14. Secondly To encourage us against the feare of men whom the moth shall chavel to dust Isai 51.7 8. To strengthen our faith in Gods power to raise us 1. Out of outward abasement 1 Sam. 2.8 2. Out of inward abasement Psal 119.25 And 3. out of the grave Dan. 12.2 Our bodies shall returne to dust that is they shall dye corrupt and returne to dust Gen. 3.19 hence Job 17.13 14 21 26 24 20. It so falleth out to great men Psal 82.7 and meane wise men and fooles Psal 49.10 rich men and poore Psal 49.10 16 17. good men and bad Psal 30.9 and all men Job 30 23. Isai 40.6 7. except onely Christ who saw no corruption and so no dust Acts 2 31. and such as remaine alive at the last day 1 Cor. 15.51 1 Thes 4.17 Reason 1. From the wages of sin Rom. 15.12 c. Reason 2. To root out the root of sin Rom. 6.7 Original sin is fitly compared by Epiphanius to a wilde Fig Tree rooted in the joynts of the stone-wall of
without quotations Vse 5. To exhort to the diligent reading and hearing of Scripture even Solomons books they are studiously written they are words of power delight uprightnesse truth Eccles 12.11 11. The words of the wise are as goads and as nailes fastned by the masters of assemblies which are given from one shepheard COherence see in verse 9. Doctr. 1. The Penmen of Scriptures and Teachers 〈◊〉 Gods people were for their spirit or gifts wise men for their place in the Church masters of the Assemblies and for their calling given by one shepheard Prov. 11.30 Reason 1. From their immediate carriage by the holy Ghost 2 Pet. 1.21 Reason 2. From their discerning between the percious and vile Jer. 15.19 applying a fit word to either sort Isai 50.4 Reason 3. From writing and teaching unchangeable rules for all persons in all ages to which nothing can be added nor ought taken away Deut. 12.32 Reason 4. From fitnesse to withstand all oppositions Luke 21.15 Acts 6.9 10. Masters of Assemblies as being first some of them Magistrates though Prophets also as Moses Joshuah Samuel Daved Mordecai Nehemiah Secondly Some Priests as Jeremy Ezekiel c. Thirdly all of them Prophets immediately inspired by the Holy Ghost and so watchmen set over the flock Jer. 1.9 10. Ezek. 3.17 Object But their place in the Church is ministeriall not masterly 2 Cor. 1.24 4 5. 1 Pet. 5.3 Answ True because they command nothing in their own name but Christs 1 Cor. 4.1 but for the Churches good 2 Cor. 13.10 2 But yet in the name of Christ they call the Assemblies together Acts 6.2 and they rule them being gathered with commandments tebukes and with all authority Tit. 2.15 One shepheard is Christ John 10.11 16. 1 Pet. 2.25 5.5 Reason 1. As laying downe his life to purchase us Joh. 10.11 Reason 2. As providing food for us leading us into green pastures by still waters Psal 23.1 2. Reason 3. As healing our diseases and seeking us out in our wandrings Psal 23.3 Ezek. 34.16 Luke 15.4 he giveth the masters of the Assemblies Jer. 3.15 Ephes 4.8 11. Reason 1. As instituting their callings Ephes 4.8 11. Reason 2. As furnishing them with gifts Reason 3. As opening a doore for their entrance Joh. 10.9 Acts 20.28 Vse see after the next Doctrine Doct. 2. The words of Scripture are as goades and nailes fastened or implanted by the masters of the assemblies given by one Pastor As Goads to stirre up the people to duty 2 Pet. 1.13 3 1. and to subdue an enemy like Shamgars Goad Judg. 3.31 2 Cor. 10.4 5 As Nailes sticking fast in the foule Psal 119.93 and fastening us to God John 15.7 To our brethren and to our duties Neh. 10 29. Fastened or planted as Gen. 2.8 as if they were not dead as doore nailes nor dry pegs or stakes or nailes but living plants James 1.21 where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to allude to Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Ministers are Planters not onely in the first gathering of Churches 1 Cor. 3.67 but also in carrying on the rest of the worke as in building Implanted implyeth First The heart is pierced and cut by the word as in graffing or planting Acts 2.37 Secondly The word taking root in the heart wanting in the stony ground Matth. 13.21 not shaken out by wine musick merry company building businesse c. Thirdly Living in us Heb. 4.12 Fourthly Growing in us Acts 19.20 Fifthly Fruitful in us Luke 8.15 Col. 1 5 6. By the Masters of the Assemblies Implyeth they have a Ministerial worke in implanting and driving these nailes to the head 1 Cor. 3.6 2 Pet. 1.13 These words and the exciting and fastening power of them are given by one Pastor to wit by Christ as was opened in the former Doctrine Psal 68.11 Reason 1. The word is revealed by his spirit 2 Tim 3.16 2 Pet. 1.21 Reason 2. His spirit sharpneth and pointeth it as a Goad Psal 45.5 Reason 3. His spirit implanteth and fasteneth them Both the Doctrines may be thus comprised in one Doctr. The words of Scripture are the words of the wise quickning like Goads and fastened like Nailes implanted by many Masters of the Assemblies yet given by one Pastor Vse 1. See here what manner of persons the penmen of Scriptures and the Preachers of them be to wit 1. For their gifts wise 2. For their office Masters of Assemblies 3. For their calling given by one Pastor as in the former Doctrine Vse 2. To teach the Masters of Assemblies how the word should be handled wisely according to the sense of Scripture and to the estate of the people As Goades 1. Sharply piercingly Titus 1.13 quickning a dull spirit Psal 119.93 2. Subduing and wounding an enemy whether lust or gainsayer as Shamgars Goad Judg. 3.31 2 Cor. 10.4 5. Titus 1.9 As Nailes 1. Driving at first the sharp but smal end into the heart things that may most easily sinke and take place and enter Heb. 5.11 12 13. 2. Following the word with stronger matter which may hold the heart strongly and closely to God to Brethren and to Duty Implanted this done by dispensing the word 1. In faithful simplicity Jer. 23.28 29. Humane wit and authorities added to it doe but adulterate it like as Paint doth marble or as honey and wine in childrens milke as painted glasse windowes darken the light as a bumbasted sword hindreth cutting 2. In manifestation of the spirit breathing and speaking in the Scripture and breathing and speaking in the hearts and words and lives of Ministers Hence power 1 Cor. 2.2 3 4. 2 Cor. 13.3 4. Vse 3. To teach us the state of the people without Masters of the Assemblies to be wanting first in heavenly wisdome Jer. 4.22 Secondly in forwardnesse hence need of a goad to prick them forward Heb. 5.11 Thirdly in stedfastness hence need of nailes to fasten them Eph. 4.14 Vse 4. For triall when the word hath had his kindly and true effect and work in us to wit first when it quickneth us secondly when it strengthneth us thirdly when it is implanted in us Vse 5. To teach us to make use of Christ as our shepheard whether we be masters of Assemblies or sheep fed by them Eccles 12.12 12. And further by these my sonne be admonished of many books there is no end and much study is a wearinesse of the flesh IN these words as in the former Solomon exhorteth his sonne and in him all his subjects and in his subjects all Christians yea all men to be admonished by these books of Scripture whether penned by Solomon or other masters of the Assemblies See this former argument in v. 9. In this verse first from the sufficiency of these books by these my son be thou admonished Secondly from the unprofitablenesse and wearisomnesse of making and studying many other books Of making many books there is no end and much study a wearynesse of the flesh Doct.