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
men have more means and poor men more vacancy to seek and get this knowledge how justly then are both reproved for wanting heart to it Prov. 17.16 Yea Schollers here are not to be excused who study onely some generall causes and properties of the creatures as the principles of naturall bodies their motion time place measure c. but neglect to apply their studies to the nature and use of all things under heaven Doctr. 2. Those businesses which God setteth us about we are to set our hearts and best endeavours upon them God laid this sore travel upon men and Solomon gave his heart to seek and search c. Reas 1. Gods wholy we are and therfore to employ our whole selves at his appointment Reas 2. His blessing is upon the Industrious his curse upon the negligent Prov. 10.4 Ier. 48.10 Reas 3. All the opportunity we have of taking paines to any profitable use is in this life Eccles 9 10. Time spendeth fast and should be redeemed Ephes 5.15 16. Vse To reprove slacknesse and idlenesse in any Calling whether the study of nature or other It is not for men to say they have nothing to doe or to stand idle because no man hath hired them Matth 20 6 7. Behold a world of creatures for thee to study upon If God lay a sore travaile upon the sonnes of men it is not for Kings to neglect it but even they to give their hearts this way Doctr. 3. Such as speak by experience speak with authority As Solomon here vers 14. Acts 4.20 Three things give authority to speech 1. Experience 2. A good calling from God Amos 7.10 to 17. 3. The Spirit of God and we speaking in the evidence of it 1 Cor. 2.4 Acts 8 13. Matth. 7.29 Vse 1. To teach young men who want experience to be the more modest in speech Job 32.6 7. Vse 2. To Teach Ministers especially to know by experience the power of the Gospel and grace of God in themselves and then teach it to others Doctr. 4. They that have best experience of the knowledge of the creature finde both the creatures and the knowledge of them vain and unprofitable to the attainment of happinesse yea tending rather to the vexation of the spirit vers 14. For the Philosophers by the wisdome gathered from the creatures knew not God in the wisdom of God that is in Christ in whom alone our happinesse is 1 Cor. 20.21 Unprofitable to happinesse but rather yielding vexation 1 Because they lead us not to happinesse 2 There lieth a curse upon the creature ever since the fall Gen. 3.17 Rom. 8.20 3 Because of the difficulty of the searching out of many secrets in nature as the cause of the Seas flowing the motion of the Moon the Loadstones drawing of Iron and looking towards the North-pole sundry Sympathies Antipathies of the creatures It is said by some to be the death of Aristotle that he could not comprehend the cause of Euripus seven times ebbing and flowing in a day Because I cannot comprehend thee saith he thou shalt comprehend me and so is said to have thrown himselfe into it 4 Because the study of nature healeth not the sinfull defects of nature in our own spirits which is the reason Solomon rendreth vers 15. Vse 1. To teach Scholers and other Students of nature so to study it as not to place felicity in the creatures or in the knowledge of them They are vain and vexing if used to that end Solomon doth not bring a causlesse evill report upon the world as the spies did upon Canaan Object But doe not many Schollers acknowledge they finde great contentment yea sweetnesse in the study and knowledge of the creatures Answ 1. True they may if they use the creatures and the knowledge of them not to finde happinesse in them but to those other ends for which God made them mentioned in Doct. 1. pag. 23. 2. Though many think themselves happy by such speculations it is because they cast not up their accounts as Solomon here doth to see what true Reformation of their own perversnesse or supply of their defects they have found thereby Vse 2. To teach all men neither to satisfie themselves in such things as reach not to the healing the crookednesse of their natures nor to the supplying of the defects thereof How vain then are they that see not the vanity of wealth honour pleasure all earthly things which are all of them short herein Doct. 5. The crooked perversenesse and sinfull defects of our nature are not healed by the knowledge of Gods works in nature A threefold crookednesse is in our nature 1. We act not from a right principle from God in Christ but from our selves 2. We act not by a right Rule Gods will and word 3. For a right end Gods honour but our own ends Defects also Innumerable First in gifts Secondly in Acts as in Thoughts Words and Works Hence the Philosophers themselves as vicious as others in pride and vainglory in wantonnesse in covetousnesse in flattery c. Yea they are more averse and backward to embrace the Gospel then the common sort Acts 17.18 32. 1 Naturall bodies cannot reach to the healing of our soules 2 The vertue of the creatures is finite as themselves be but it requireth an infinite power even a new creation to heale our crookednesse and to supply our defects Psalm 51.10 Vse 1. To shew us the depth of our corruption no creature is able to make our crooked spirits streight or to supply our defects which are innumerable Vse 2. To stir us up to the knowledge of Christ whom to know is eternall life John 17.3 He rectifies our crookednesse and supplies all our defects John 1.16 Eccles 1. v. 16 17 18. 16. I communed with mine own heart saying Loe I am come to great estate and have gotten more wisdom then all they that have been before me in Jerusalem yea my heart had great experience of wisdom and knowledge 17. And I gave my heart to know wisdom and to know madnesse and folly I perceived that this also is vexation of spirit 18. For in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow SOlomon having taught us partly by the nature of the creatures themselves and partly by his own experience that happinesse is not to be found in the creatures He now proceedeth to enquire after happiness in making triall and use of those blessings which God had given him 1 Great Estate 2 Great Wisdom Which point he delivereth by declaring First His communing with himselfe what gifts he had received which were two 1 Great Wisdome 2 Great Estate Amplyfied 1 A Minore Greater then any before him in Hierusalem 2. By the confirmation of it by his experience vers 16. Secondly his making use of the benefit of both these gifts and that by a phrase frequent in Scripture I gave my heart to know wisdom to wit to know the worth of it by
incorrigiblenesse Psal 58.8 Secondly Harsh and unreverent insurrection against well deserving Magistrates Num. 12.1 2 12. Vse 4. To exhort to furnish the soul with goodnesse which will make a blessing of life long or short children many or few burial or no burial Isai 65.20 Psal 79.2 A woman fearing God is better then a woman bearing the best childe Luke 11.27 28. Eccles 6.7 8. 7. All the labour of man is for his mouth and yet the appetite is not filled 8. For what hath the wise more then the fool what hath the poor that knoweth to walke before the living 9. Better is the sight of the eyes then the wandring of the desire this is also vanity and vexation of spirit IN these verses Solomon discovereth to us the vanity of labour which he setteth forth by foure arguments First From the wearysomenesse of it implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is labour cum defatigatione molestia Secondly From the end of it for the mouth Thirdly From the emptinesse or defect of it in that the soul is not satisfied by it verse 7. which is amplified by a distribution of the subject person so labouring whether he be wise or foolish the one hath no more by his labour then the other Yea the poore who is more laborious and industrious then other men yea the discreet and prudent poore who knoweth how to converse and carry himselfe amongst men he hath no more by his labour but to fill his mouth yet not to fill his desire or soul verse 8. Fourthly from the wandring of the desire which springeth from the soules not being filled This is amplified by an argument à majori that it is better to enjoy the sight of the eyes that is to enjoy and to be content with the present estate then to be carried on with such a walking soul or wandring desire In regard of all which evils he counteth Labour it self with these Concomitants to be vanity and vexation of spirit v. 9. Doctr. All the labour that the sons of men take in the estate of corrupt Nature is a grievous or vexatious vanity Gen. 3.17 19. And though by Christ and his grace the bitterness and sting of that vanity is removed the Cure being taken away Gal. 3.13 yet the Cross still remaineth Hence Jacobs description of his life in all the years of it and in all the days of those years Gen. 47.9 10. Paul 2 Cor. 11.27 Reas 1. From the wearisomness of the labour amplifyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated wearisomness Job 7.3 to wit 1 Fainting the Body 2. Afflicting the minde with care and grief Reas 2. From the End of it it is for the mouth The Husbandman labours in the Earth the Mariner in the Sea the Shepherd in the Field the Carpenter in the Wood the Tradesman in his shop the Scholler in his book as they are natural men they all labour for the mouth Prov. 16.26 Object How can this stand seeing much labour is for the back for apparrell or for lodging Matth. 6.25 Ans First the mouth may be put for the whole body as sometimes bread is put for all maintenance as well of back as belly Gen. 3.19 Matth. 6.11 Secondly It is true in proper Speech taking the mouth for the chief and supreme End of Labour to which all the rest must give place in case of necessity A man will sell his lodging and cloathing and all he hath for his mouth Gen. 47.15 to 19. And it is a great vanity that the divine spirit of a man should labour only for sensual things and transitory Reas 3. From the empriness of the Soul or Appetite after all this labour The mouth is a narrow Portal not above two or three Inches square and the Stomach not above a hand bredth square the whole man not above five Foot long and yet when a man hath laboured to fill all these and provided him of store for many years yet his minde is not satisfyed but his inordinate desire after the means of his maintenance like a Dropsy thirst is never filled And thus fareth it with the Learned Scholler the rich Churle the Industrious and prudent poor man These Vanities fall alike to them all how much less is the immortal soul silled Reas 4. From the wandringness of the unsatisfyed desire which like the Bee runneth from flower to flower and sucketh honey and waxe till it be laden and yet still laboureth for more till sometimes it be stockned in its Hive through abundance of honey Better is the sight of the eyes that is better is what you see before you be it less or more then the wandring of the desire as the good Housholder saith to his Guests Much good may it do you what you see before you Vse 1. To Remind us of the greatness of our Fall in Adam whence so much bitterness in labour and sin for a little sweetness of the fruit of a Tree and that upon us and on all our Posterity Vse 2. To beware of such sinfull labours as increase these wearisome vanities If honest labour be so grievous and vain how much more sinfull labours Take heed of labour to undermine and supplant wel-deserving men Pro. 4.16 Psal 7.14 Darius was better employed Dan. 6.14 1 Thess 4.11 Vse 3. To Teach us to labour for that bread which perisheth not but feedeth and satisfyeth the soul to Aeterniy Joh. 6.26 27. Rev. 2.3 Rom. 16.12 Phil. 4.3 1 Cor. 15.10 58. Vse To Teach the poor that discretion in him is observed by God and wisest Princes when he knoweth how to walk before the living Vse 5. To wean us from wandring desires and to learn us satisfaction and contentment in our present estate that is with what we see before us Phil. 4.11 1 Tim. 6.6 Vse 6. To Raise up the Countrey unto thankfullness to God that supplyeth us comfortably with that which men most labour for we need not sell our Cloaths for Bread Eccles 6.10 11 12. 10. That which hath been is named already and it is known that it is man neither may he contend with him that is mightier then he 11. Seeing there be many things that increase vanity what is man the better 12. For who knoweth what is good for man in this life all the days of his vain life which he spendeth as a shadow for who can tell a man what shall be after him under the Sun That which It is Quicquid fuerit as Junius or as Broughton quisquis fuerit or as the words and sense fitly run whatsoever he that is any one is quicquid quis fuerit it was named already or formerly of old and it is known to be Adam c. Solomon summeth up the vanity of man whosoever or whatsoever he be He sheweth what his estate is First by Creation 1 He is Adam a peice of red Earth base and of the Earth argued by his Notation 2 Impotent to his Maker He cannot
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
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
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
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.