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
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
1. Men of greater yeers and place rather exhorted then reproved 1 Tim. 5.1 Dan. 4.27 2 Inferiours with more liberty and plainness Thirdly any man capable of hearing or bearing a word of admonition 3 Rules concerning the sinners admonished First they must be certainly known and convinced 1 Cor. 5.1 Matth. 18.15 we may not reprove upon a suspition 1 Cor. 13.5 nor upon our own inquisition It is as if I should say Let me put my finger in your eyes to feel if there be not a moat Nor upon any uncertain heare-say Esay 11.3 Secondly a difference must be put between Moats and Beams Gnats and Camels Matth. 23 24. Camels and Beams may not be admonished with gentle reproofs 1 Sam. 2.23 24. 4 Rules concerning the Admonition it selfe First it should be dispensed in most wholsome words such as may be most fit to gain a sinner and heale his soule Wholsome gaining words are First generall terms especially at first and against pretious and gainful sins and dangerous to be openly rebuked Acts 19.26 37. Secondly Cloathed in a parable 2 Sam. 12.1 2 3. c. a garment is best seen how it becommeth us on another mans back Thirdly Delivered in Scripture phrase that the offendor may see God reproving him in his own words rather then man Matth. 15.7 8 9. Fourthly Such as acknowledge some good where it is as well as see fault Rev. 2.2 3 4. Pills would be given in Sugar 2. In order lesse sins would be first reproved John first reproved Herod for lesse matters Mark 6.20 before he came to the matter of Herodias Vada prius pertentanda Jer. 12.5 Reason of the Doctrine From a wise mans selfe-denyal hence God guideth and blesseth him Prov. 3.5 6 7. Vse 1. To instruct us in this great and difficult yet most necessary duty of love Admonition To neglect it wholly is an hatred of our brother in our heart Levit. 19.17 All the excuses of it are sinful inventions To tell others of it not themselves is a slander and malice Prov. 26.28 To admonish offenders themselves not in fit time and manner is to spill the admonition to take an Ordinance in vaine Vse 2. To teach the admonished to take such a duty in good part as a pretious balme Psal 141.5 as a jewel or golden ear-ring Prov. 25.12 Eccles 8. v. 6 7. 6. Becavse to every purpose there is time and judgement therefore the misery of man is great upon him 7. For he knoweth not that which shall be for who can tell him when it shall be SOlomon had in the former verse given it as one meanes of safety to a subject in admonishing his Prince going astray to wit a wise mans heart discerning both time and judgement the fit season and fit manner of such a duty In these words he amplifieth this fit time and judgement by the universality of the subject to which time and judgement is fitted and that is to every purpose or businesse and he meaneth every lawful and good purpose or businesse For there is no time nor manner fit to commit sin whence he inferreth as a Corollary that the misery of man is great upon him And withal he giveth the reason why such great misery falleth upon men in respect of the time and judgement fitted to every action taken from mans ignorance of that time and judgement which he expresseth both by a mans own ignorance thereof and by other mens unfitnesse to tell him verse 7. Who shall tell him for the time when it shall be or for the manner how it shall be the word signifieth both The words afford three observations which we may handle in order and make use of them together Doct. 1. To every lawful purpose and businesse there is a fit time and manner for the doing of it For persons Acts 13.36 with verse 25. For thoughts 1 Kings 5.5 with 2 Sam. 7.3 For words Prov. 25.11 For actions Psal 32.6 Isai 55.6 John 2.4 7 8. Reason 1. From the Soveraignty of God to appoint times and seasons Acts 17.7 Reason 2. From the beauty of every thing in its time Eccles 3.11 Reason 3. From the necessity of the concurrence of all due circumstances to make an action good 2 Sam. 17.7 2 Kings 5.26 DOct. 2. Men ordinarily are ignorant of the time and manner of doing any businesse especially spiritually good vers 7. As the Hebrew renders it to wit what that time should be and how or after what manner it should be Eccles 9.12 2 Cor. 3.5 Jer. 10.23 The Text speaketh chiefly of ordinary men not of the godly wise for the wise know time and judgement verse 5. But ordinary men they neither know time and judgement themselves nor doe others tell them Ordinary men consult with men like themselves who mislead them 1 Kings 12.8 Reason 1. From the want of the inward light of the image of God they are darknesse John 1.5 Eph. 5.8 Reason 2. They are self-confident and full walking without counsel Prov. 14.16 28.26 Reason 3. If they consult it is not with God Isai 30.1 2. Psal 10.4 nor with his word and then no light Isai 8.20 but with foolish and wicked men like themselves 1 Kings 12.8 Doctr. 3. For want of discerning and observing fit time and manner the misery of man is great upon him verse 6. Gen. 27 12 to 24. with Chap. 31.40 41. 1 Sam. 8.5 to 18 13 8 to 13. 2 Kings 5.26 27. 1 Kings 12.7 19. 2 Chron. 35.22.23 24. Reason 1. From Gods delight and good pleasure to vouchsafe his presence his concourse and his blessing when actions are done in Gods time and after his manner Psal 32.6 Isai 55.6 And his refusal thereof when otherwise Numb 14.42 1 Sam. 13.13 Heb. 12.17 Reason 2. From the snare and net that lyeth upon men in every action done out of due time and manner Eccles 9 12. 2 Chron. 35.22 23 24 with Lament 4.20 Crosses may befal a man in the best actions but snares inextricable difficulties befal men onely in evil wayes and good things done out of due time and manner Vse 1. To teach us to discerne and observe not only our words and all our wayes but even the fit time and manner of them as we doe desire to be freed of the great misery that else may befal us Jacob sought the blessing out of due time and manner It cost him twenty yeares hard service and his mother that counselled him amisse never lived to see him againe The Israelites sought a King out of due time and manner and brought upon themselves the misery of twenty yeares Tyranny It is dangerous missing the time of our conversion Luke 19.42 43.44 Missing the time of helping on our Families to Godward Hos 14.7 they utterly miscarry 1 Sam. 20.30 So for the Church and Temple worke Hag. 1.2 So for the Commonwealth 1 Kings 9.4 5 6 7. and Chap. 11.23 24 25. and Chap. 12.7 19. Meanes of discerning fit Time and Manner First Inward light
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
are comming after this life ended are many Secondly That all the future time and work wil be but vanity v. 8. The light is sweet and it is a pleasant thing for the eyes to behold the Sunne light is a Periphrasis of this naturall life Job 3.20 so here As who should say life is sweet and so they that behold the Sun are put for men living in this world Eccles 7.11 And here both are put in opposition to the daies of darkness after this life ended which are daies of death and buriall Doctr. Though life be sweet and to some men long yea and comfortable all their daies yet let them remember that the daies which are comming are many both of darknesse and vanity The sweetnesse of death is argued by even Peters lothness to die even when an aged Christian and the cause of death is honourable and gratefull John 21.18 Daies of death and buriall are daies of darkness Job 10.21 22. And in hell the darkness is extream and everlasting the darkness is outward or extream Matth. 22.13 notwithstanding the fire Matth. 25.41 as a fire of Brimstone Esay 30 33. Reason of lifes sweetnesse First from many desireable comforts which we enjoy in this life congruous and suitable to all our senses and to all our affections Secondly from the intimate union of soule and body so as they both make but one person Hence lothnesse to part we will lose any member to save head and heart or any vitall part Some men spend their daies in prosperity Job 21.13 Reason 1. From the reward of godliness Prov. 3.16 Reason 2. From the patience and bounty of God to evil men Gen. 25.17 Reasons why the daies of darknesse and vanity are many First from their continuance to the resurrection in the end of the world Joh 14.12 Secondly from the ignorance and oblivion of all things in the grave Psal 88.12 6.5 Thirdly from the disappointment of any labour all that time Eccles 9.10 Psal 30.9 This to be remembred words of sense in the Hebrew are understood with affection and action so this word Eccles 12.1 which implieth here 1. Continuall mindfull knowledge of it 2. So to be affected with care and conscience of it as that it may take deeper impression in us then all the transient cares and comforts of this naturall life whereof though the daies be many yet not so many 3. So to provide in this life as that when our bodies shall sleep in darkness yet our soules may enjoy the light and comfort of everlasting life and blessedness Reason 1. From the benefit of such remembrance In so doing we remember God Eccles 12.1 and our selves also Luke 16.4 Reason 2. From the danger and folly brutish folly of such forgetfulness Job 21.13 Ecces 3 21. Vse of lifes sweetnesse 1. For thankfulness to God who hath given us life and all the lively comforts of it Joh 10.12 For thankfulness to Christ who laid down this life for our sakes Matth. 20.28 whence we are to live to him 2 Cor. 5.15 Vse 2. To learn to behold a greater sweetnesse in the life of grace in union with Christ in the light of Gods countenance Psal 4.6 7 63 3. Vse of many dayes of darknesse and vanity and remembrance hereof 1. To warne us not to be so taken up with the sweetnesse of this life as to forget the farre longer time to come Vse 2. To teach us not to envy the many prosperous dayes of wicked men here Their lightsome dayes here are but a few to their darke dayes behinde Vse 3. To provide here for life in death and for light in darknesse and for felicity against vanity Meanes hereof First Meditation frequent and constant and serious of the shortnesse of this life and of all the comforts of it Isai 40.6 7 8. Secondly Not to rest in a state of darknesse here Eph. 5.8 1 John 1.6 Thirdly Behold Christ losing his sweet life for us and mourne over him Zach. 12.10 Fourthly Walke in his light 1 John 1.7 Eccles 11.9 10. 9 Reioyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement 10 Therefore remove sorrow from thy heart and put a way evill from thy flesh for childhood and youth are vanitie FOr a fifth wholsome counsell and instruction Solomon giveth it unto young men which is twofold First To know God will bring them to judgement verse 9.10 Secondly To remember their Creator in the dayes of their youth vers 1. to 7. And both this and the former Counsels are but further motives and directions to take the counsel given verse 6.4 sowing our seed in the Morning and in the Evening not to cease Reason 1. For after this life ended many will be the dayes of darknesse and they will be dayes of vanity verse 7.8 Reason 2. For youth is the morning of our Age and so a fit time to sow good seed usually misimployed to the sowing of vanity verse 9.10 And there be three words that expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the morning of Age v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is as the word signifieth the choyce Age of a mans life as that 1. Which is chosen to most employments of action 2. Wherein a man is to choose what course to take 3. And which a man would choose to live in alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood which is the green flourishing bloud of Age or life Parts First An Ironical concession to children and youth to rejoyce in their dayes and wayes Rejoyce O young man c. Secondly A serious Admonition to know the judgement of God reserved for them but know that c. verse 9. Thirdly Hence an exhortation to put away and remove the passions and lusts of youth and childhood verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh that is the lusts of the flesh Fourthly a Reason of that exhortation from the vanity of childhood and youth verse 10. Doctr. 1. God is wont in an holy scorne to give up children and youth in their own dayes to take their own wayes and to rejoyce or applaud themselves in them See the like kinde of Irony or holy scorne 1 Kings 18.27 22 15. 2 Chron. 25.8 Quest But doth not God speake seriously as allowing children and youth more liberties then are meet for riper yeares as Chap. 9.7 8 9. Answ There be some lawful liberties which God doth allow to that age as Zach. 8.5 9 17. But if he had spoken of these he would have given some just ground of encouragement for it is your portion or the like but here he rather giveth a check and admonition against it from a ground that is wont to dampe not lawful but carnal delights But know
Oath v. 2. Ans First Yet there may be too much haste in obeying Hest 3.15 Dan. 2.13 15. as when Kings command 1 for tryal 1 Kings 3.24 25. 2 with change of minde â—… n 6.14 3 unlawfull things which to obey will breed smart first from Gods hand secondly from Mans Hos 5.11 Dan. 6.24 Secondly Obedience is only due in the Lord Ephes 6.1 not against him Acts 4.19 Thirdly An Oath and Gods name in it bindeth not to sin against God but rather the contrary 3 The soveraign power and uncontroulable authority of Princes v. 4. â—ns First Gods Commandement and the keeping of it is a Preservative from evill v. 5. he is higher then Princes Eccl. 5.8 Prov. 21.1 Secondly a wise mans heart will observe a right time and manner v. 5. so did Abigail 1 Sam. 25.36 37. and Nathan 2 Sam. 12.1 to 14. Reas 2. From the Duty we owe first to God the king of kings secondly to the King by Covenant thirdly to the peace of the Church and Commonwealth Vse 1 To exhort Subjects to be faithfull in admonishing Magistrates when God leaveth them to scandalous falls and giveth us a Call to it Which they do 1 when they call us to execute their sinfull Commands as 1 Chron. 21.3 4. 2 When by our Place we are to watch over them Ezek. 3.17 to 21. 3 When they are not the sons of Belial nor Dogs nor Swine but will hear us attending upon them 1 Sam. 25.17 Matth. 7.6 2 Kings 5.13 Fear not the stifness of their faces Ezek. 2 6. nor their wisdom power will Vse 2 To teach us the best Ornament of the face it is not jewels nor laces nor painting but wisdom that makes the face to shine v. 1. Vse 3 To teach great men to let their countenance fall at any just Admonition The strength of his face shall be changed v. 1. Vse 4. To teach a lawfull use of an Oath of fidelity and subjection to Magistrates v. 2. Vse 5 To forbear haste in executing Magistrates Commands unless it be in lawfull and expedient matters v. 3. Serve not kings pleasures in evill Doeg herein did wickedly 1 Sam. 22.18 the Aegyptian Midwives better Exod. 1.16 17. and the Guard of Saul 1 Sam. 22.16 17. 14.44 45. Vse 6. The Soveraignty of Princes leaveth them scarce any Faithfull Friends or Admonitors scarce one of a Thousand v. 5. See the misery of Soveraignty Vse 7 To encourage to walk in the path of Gods Commandements from the Indemnity and Safety of such a Course v. 5. Moses felt no harm from Pharaoh nor Samuel from Saul nor Nathan from David nor Elijah from Ahab nor Jehu from Jehosaphat nor Amos from Amaziah Object But Hanani did from Asa 2 Chron. 16.10 Zachariah from Joash 2 Chron. 24.20 21. Vriah from Jehoiakim Jer. 26 23. John fron Herod Mark 6 27. Stephen from the high Priests Acts 7.51 to 59. Answ First God doth often prevent such evill entertainment of the faithfullness of his Servants Secondly If they suffer Imprisonment Banishment Death for Gods Commandement it is no Evill but a Crown of Martyrdome Eccles 8.5 A wise mans heart discerneth both time and judgment THese words are a second Answer to the thid Invention which Solomons Subjects made to excuse themselves for dealing faithfully with him in some word of Admonition when he was falling into this great sin of harkning to his wives in the Toleration yea and maintenance of their Idolatrous Religion The Invention or excuse was taken from the Soveraignty and incontroulable Power and Authority of Princes and the danger of opposing them though but in word in their way v. 4. Whereto Solomon answereth and opposeth first the safety of Obedience to the Commandment of God Whoso keepeth the Commandment shall feel no evill thing Secondly the discretion of a wise mans heart in so observing the fit time and season and the manner and way of an Admonition as might prevent all danger in dispencing of it even to a king or any other Superiour And a wise mans heart discerrneth both Time and Judgment v. 5. Thirdly the Insufficiency of retaining our own life by retaining the kings favour Eccl. 8.8 Time that is a fit season of an Admonition Judgment that is the manner order or way of it as the word is translated 1 Sam. 8.11 Doctr. A wise mans heart doth so well discern the time and manner of an Admonition as that he may dispence it safely though it were to a Superiour even to a king 1 Sam. 25.3 36 37. 19.4 5 6. 2 Sam. 12.1 to 12. Dan. 4.27 Quest When is the fit time or season of an admonition especially of superiors Answ 1. When we are called on to be the instruments in sin as Joab to David 1 Chron. 21.2 3. Secondly when they come to us for counsel in the same or other matters 1 Kings 14.1 to 16. Thirdly when others are in danger to be corrupted unlesse present witnesse be born against the sin Gal. 2.13 14. Fourthly when neither admonisher nor admonished are distempered with passion nor prejudice nor any choaking impediment but rather God offereth an opportunity by some word of favour or encouragement 1 Sam. 25.36 37. Hest 7.2 3 4. We must hazzard our favours for the service of God and his people Quest 2. What is the fit manner or order or way of dispensing an Admonition Answ According to certain Rules whereof some concern First the person admonishing the Admonisher Secondly the person admonished Thirdly the offence for which admonition is given Fourthly the admonition it selfe 1 Rules concerning the Admonisher 1. The Admonisher should have a calling to it through some relation between himselfe and the offender As we finde it in all kinds of Relations First a Minister 2 Sam. 12.1 to 12. Secondly a Councellor 2 Sam. 19 5 6 7. Thirdly a yoak-fellow Husband Job 2.10 Wise 1 Sam. 25.36 37. Fourthly a sonne 1 Sam. 19.4 Fifthly a Servant 2 Kings 5.13 Sixthly a Subject Dan. 4.27 Seventhly a Brother Lev. 19.17 Coloss 4.17 Eighthly a Friend Prov. 27.5 6. Yea a stranger travelling by the way and seeing his fellow-Traveller sin he hath as good a calling to help him up as if himselfe or his beast were fallen The relation of a companion requireth it 2 He should be furnished with love to the offender Lev. 19.17 1 Cor. 16.14 3 He should first admonish judge and cleanse himselfe Matth. 7.5 Rom. 2.1 2 Rules concerning the Admonished First they should not be scorners Prov. 9.7 8 9. Hos 4.4 Matth. 7.6 but such as may be capable of reformation Secondly brethren especially to be admonished yea though excommunicate whilst there is hope 2 Thes 3.15 Else if wedded to his sin let him alone Hos 4.17 And of brethren difference to be made First of spirits some are more sluggish they to be admonished more sharply Titus 1.12 3. Jude 23. Some more tender they to be admonished with more meeknesse Gal. 6.1 Jude 22. Secondly Of yeers and place