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
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
Sui domicilij architectrix how commeth the soul to worke so skilful and curious a Fabrick which it knoweth not nor can shape the like when it is growne up to ripest understanding skill and experience Onely it is the worke of the Lord who when he pleaseth to concurre the worke is carried on effectually Also the way of the spirit It is an hidden secret to us if spirit be extended farther to signifie breath as often it doth how the childe in the wombe can take its breath twenty weeks in the wombe If it breath not how doth the childe live If it doe breath how commeth it to passe it is not stifled in the wombe The way of the bones of her that is with childe For so the way may be repeated from the former part of the sentence How they come to be opened to give passage to the Infant or how closed and shut againe and both without breaking And how in some soon and easily in others late and hardly Job 10.10 11 12 Psal 139.13 to 16 So is it in all the great workes of God which we doe transact or passe through As in our regeneration John 3.8 Chap. 1.13 In our victories over many and great corruptions and temptations So in mens publick vocations It seemed an incredible worke to Moses to deliver Israel from Pharaoh So to Hester to worke deliverance for her people So to Samuel to annoint a King against Saul 1 Sam. 16.2 So to Nehemiah to repaire Jerusalem yet according to the good hand of God it was done Neh. 2.8 So to Zerubbabel to build a Temple which required Solomons Treasure Hag. 2.1 2 3. c. Vse 1. To teach women with childe not to faint under the danger or difficulty of their Travel but to look up to God who worketh all God as he hath given a soul to the childe you know not what way and as he hath fashioned the bones of the childe you know not how so he it is that worketh safe and comfortable deliverance Isai 66.9 Vse 2. To encourage men to undertake the workes of their calling though never so difficult and dangerous go on be doing Little doth any many know by what weake meanes God bringeth mighty things to passe Wherefore hath God so mightily stretched forth his powerful Arme in our first comming into the world but to give us a pledge from our tender yeares of his power and readinesse to assist us in all the workes he hath to doe by us Isai 46.3 4. Vse 3. To stirre us up to give up our selves to the Lord in the new birth especially which though it be a great worke and difficult yea impossible to flesh and blood yet we little know when God is pleased to set in how much may be wrought beyond what we can aske or thinke Eccles 11.6 6. In the Morning sow thy seed and in the Evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good COherence see in verse 5.6 Doctr. 1. The works or labours of a man in his course and calling they are his seed The Metaphor is borrowed from husbandry who sow their seed in all seasons Morning Evening Winter Spring Hos 10.12 Prov. 11.18 Psal 126.5 6. Job 4.8 Vse 1. From the proportion our workes have to fruite whence they are often called fruits Phil. 1.11 Col. 1.6 Matth. 21.34 Rom. 1.13 Now it is an usual thing in nature that the seed of all fruitfull trees lieth in their fruits Gen. 1.12 Reason 2. From the smalnesse of it in it selfe Matth. 13.31 yet yielding great growth and encrease Gal. 6.6 7. Psal 126.5 6. It was a small seed that word 2 King 5.8 yet brought forth great Increase Reason 3. From the lying of it for a time as it were under the clods ' and furrows of the earth in obscurity seeming rather to fall into losse then to promise increase Psalm 126.5 Vse 1. To provoke to sow precious seed let our waies be fruitfull and fruitful in the best works No fruit but hath his seed in it and the better the seed the richer the Harvest every man in his calling let him doe his works of the best Vse 2. To encourage every man to wait for a greater increase of his labour then it is worth The seed is little worth to the harvest 1 Kings 19.19 20. Doct. 2. Our ignorance and uncertainty of successe of our labours in our callings should not dishearten us but rather encourage us to a greater diligence and fruitfulness in them Acts 20.22 Reason 1. From the strict account we must give of our time and Talents unto God Ephes 5.15 Matth. 25 26 27. Reason 2. From the abundant recompence of reward to fruitfulness in good duties 1 Cor. 15.58 Reason 3. From the greater hopes of a more plentifull harvest when more variety of seed is sown if one miscarry the other may take yea and none will be lost The Merchant that tradeth in many barks is more like to see a safe return of some Reason 4. From the greater exercise of faith hope and patience where events are uncertain 2 Cor. 5.7 1 Cor. 9.10 Jam. 5.7 Vse 1. To exhort to fruitfulness in our course and calling upon all occasions and opportunities In the morning sow thy seed in the evening let not thy hand rest Seed in the Garner multiplieth not yea rather decreaseth and corrupteth Minister in his calling 2 Tim. 4.1 2. Magistrate in his Psalm 101.8 Every man in his Prov. 10.4 5. Vse 2. To perswade us to contentment in ignorance and uncertainty of events and learn we rather the more dependance on the Lord for his blessing and be more thankfull for any good success at any time Vse 3. To be more fruitfull in that which is good for our ignorance sake of the events of our labour Text. Eccles 11.7 8. 7 Truly the light is sweet and a pleasant thing it is for the eies to behold the Sun 8 But if a man live many yeers and reioyce in them all yet let him remember the dayes of darknesse for they shall be many all that commeth is vanity COherence see vers 1 2 3. These words express and declare the fourth wholsome instruction which Solomon giveth to men that live in the ruinous times of a civill State wherein he teacheth all men this holy duty that however the times here may fall out to their own particular yet to remember the dark times that remain after this life is ended and therefore so to provide and prepare in this life as that we may with comfort leave it Which duty Solomon requireth may not be neglected notwithstanding three divers things which might occasion the neglect of it First the sweetnesse of life for the present v. 7. Secondly the long continuance of life to some men Thirdly the prosperity and comfortable estate that may befall some men in their long life Yet to remember first the daies of darknesse which
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