Title page enclosed within a decorative border of printer's flowers. A Brief EXPOSITION WITH Practical Observations UPON The Whole Book OF ECCLESIASTES. By that late pious and worthy Divine, Mr. JOHN COTTON, Pastor of Boston in New-England. PUBLISHED, By ANTHONY TUCKNEY, D.D. Master of St. John's College in Cambridge. LONDON, Printed by T. C. for Ralph Smith at the Bible in Cornhill. 1654. To the Right Worshipful, Mr. George Caborn, Mayor; With the Aldermen, Common-Councel, Ministers, and the rest of my Christian friends of Boston in Lincolnshire. Dear Beloved, THe large interest which I have long enjoyed in your favour, and which you must ever have in my heart, hath emboldened me to prefix your names to this Piece; and with the more confidence of your acceptance, because in it an address is made to you at once by two, who sometimes were together your Ministers in the Gospel of Christ: by the ever to be honoured Mr. Cotton in the Book, and by my unworthy self, in the review and Dedication of it: Both now removed from you. The one, first to a remote part of the world, there to plant Churches; and thence (after that happy work done) to heaven: The other, to some more public service nearer hand: in which I humbly crave the best help of your prayers, as you are constantly remembered in mine; and that with more strength of affection, whilst I oft call to mind those most comfortable days, in which I enjoyed the happiness of joint Ministry with so able and faithful a Guide; and both of us so much satisfaction and encouragement from a people so united in the love both of the truth, and of one another. The first Chapters of both his Epistles to them. I cannot read what Paul writeth of his Thessalonians, but I think I read over what we then found in Boston. They were then very happy days with you, when your faith did grow exceedingly, and your love to Christ's Ordinances, Ministers, servants, and to one another abounded. Although your Town be situate in a low Country, yet God then raised your esteem very high, and your eminency in Piety overtopped the height of your steeple; your name was as an ointment poured out, Cant. 1.3. and your renown went forth for that beauty and comeliness which God had put upon you. Ezek. 16.14. How it is now with you, at this distance, I cannot so well judge; only I desire you would please seriously to consider whether the new wine or the old he better, & ever think that best which doth not intoxicate us into staggering from the Truth, and falling off from one another: but so cheereth the heart, as yet maketh us humble and meek, and keepeth us close to God, his truth, ordinances, the power of his grace, and all those duties, in which the faithful among you formerly walked with God, met with peace, and at last reached heaven. Such a frame of spirit, and way, I can remember, was sometime among you; and as oft as I remember it, I desire not to forget to praise God for it. What was then your blessedness? Gal. 4.15. And what then was, I humbly beseech God may so revive and continue, that you may prove a little model, and fore-taste of that blessed Church, which God will make an eternal excellency, Isai. 60.15. and a joy of many generations. This you and I have the more cause to desire and endeavour, because 1. Miserum est fuisse, it is a great misery to have it said of us, that we have been happy. Fuimus Troec, fuit Ilium, was but a sad word, and it is a sadder thing for the Sun of righteousness which had sometime shone gloriously upon any particular Church or people, at last to set in a cloud; if such a light come to be darkened, how great is that darkness? after the light is put out, the room proveth darker than if it had never been set up; and the remembrance of those former pleasant things once enjoyed, but afterwards lost, Lam. 1.7. added to, and aggravated the Church's lamentation. 2. And yet such a lamentable condition hath been and may be the lot of such places & people which God sometimes hath highly honoured, when they have grown fat and wanton together. Bethel hath proved Bethaven; Hos. 10.5. 2 Kings 2. Judg. 8.8. Jer. 7.12. in after times we find young profane mockers in Bethel, and scornful neuters in Penuel. Go to Shiloh; think of the sometimes glorious Churches of Asia. As Empires and Kingdoms, so particular Churches have had their periods. I have sometimes on purpose visited some places where God had before planted his Church and a faithful Ministry, to see if I could discern any footsteps and remembrances of such a mercy; Prov. 24.31. and lo they were all grown over with thorns, & nettles had covered the face thereof, & the stone-wall thereof was broken down. 3. And which is more sad, in some of them never, in others very hardly built up again: God proving severe, when we grow wanton, and so as he removeth the Candlestick when we play or fight by the light of the candle set up in it; Rev. 2.5. so he is very hardly induced to light it again in that place where it hath once been wantonly or frowardly put out: there are more hopes of recovering a particular person fallen, by virtue of an everlasting covenant made with him (although he may go halting to his grave, and never here again rise up to his former comforts and enlargements) but a particular Church or people (unless it be that of the Jews, who in the great Jubilee after their rejection shall again return to their former possessions) cannot claim the like privilege of such a Covenant. Jer. 3.1, 12, 13, 14, 8, 4. The Ark never returned to the same place from whence it was in a way of judgement removed; and the glory of the Lord, when after its gradual removes, was at last quite gone from the first Temple, was not fully restored in the second till Christ's first coming; nor will it be in this their rejection, till his second. I think there will be found very few instances of God's presence and ordinances long enjoyed by a people, and after abused and rejected, if thereupon lost, easily (if at all) restored: Jud. v. 3. the faith once delivered to the Saints, is not wont to be received or lost the second time. The reason is, because a jealous God can least endure upon trial made of him, to be slighted in that wherein he would most commend to us his special love, and ever account's the rejecting of such special tokens of it as a renouncing of himself. 2 Sam. 8.7 They have not rejected thee but me. And as the husband in the law pleaded some uncleanness in his wife, Deut. 24.1. when he put her away: so God makes account that we tell the world, that we have found iniquity in him, Jer. 2.5. when we go far from him, and walk after vanity, and that he hath been a wildernese and land of darkness, when we prove Lords, and will come no more at him. Dear Friends, he hath not been so to you, v. 31. even your enemies being judges, and your own experience will bear witness for him, that his Gospel, even in point of ontward advantage, hath paid for its entertainment. These thick cords of love therefore (I hope) will bind you close to him, and strongly draw you off from whatever may be a means of drawing you away from him, and so by your continuing to be planted in the house of the Lord, and by you still flourishing in the Courts of our God, you will proclaim to all, that he is upright, Psal. 92.13, 14, 15. and that there is no unrighteousness in him. These (Dear beloved) are my affectionate desires, & hopes of you; and yet in regard of the unsetledness of these times, and the wildness of many men's spirits in them, you will pardon me if I be be jealous over you with a godly jealousy, and that having this fit opportunity, I take the boldness, by putting you in remembrance of what sometimes you were, 2 Pet. 1.13. Rev. 2.4, 5 Rev. 3.2. 2 Tim. 1.13 Rom. 6.17 to stir you up to keep warm your first love, and to do your first works: to be watchful, & to strengthen the things that remain, especially if any be ready to die. To hold fast the form of sound words, whereto you have been formerly delivered, and to hold up the power of godliness; In yourselves, by the constant exercise of Faith, Repentance, self-examination and humiliation, self-denial and mortification, etc. In your public government, by reviving your ancient care and zeal for the sanctifying of God's Sabbaths, countenancing his Ministers and Ordinances, and discountenancing whatever Doctrines or practices are contrary to the truth as it is in jesus, and the power of godliness. In your Families, by private prayer, singing of Psalms, catechising your children and servants, training them up in God's fear, and restraining them from that pride, wantonness, and stubbornness, which your faithful Pastor (now with God) was wont much to complain of, and which in these loser times, I wish, you had not cause much more now to bewail. Now the good Lord help you to stand up for God in your several places, and so to serve your generations, Act. 13.36 2 Kings 20.19. that peace and truth may be in your days: that in them your Sun may not go down, but when ye are gathered to your fathers, in your hopeful and happy posterity it may rise with greater strength and glory, as drawing nearer to a more glorious day now approaching; that then another generation may not arise after you, which shall not know the God of their fathers, Judg. 2.10. and so the ages to come may be to seek for Samnium in Samnio, old Boston in New. But on the contrary▪ That your seed may be so known among the Gentiles, Isai. 63.9. and your offspring among the people, that all that see them, may acknowledge them to be the seed which the Lord hath blessed. That this may be the everlasting covenant which God shall make with you and them, Isai, 59.21. that his Spirit and word shall not departed out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seeds seed, from hence forth and for ever: But that your Congregation may be a Zion, which God hath chosen, and desired for his habitation, of which he may say, Psal. 132.13, 14. This is my rest for ever, here will I dwell, for I have desired it: Is, and (God enabling me) shall be the most hearty desire and prayer of him Who desireth to have no dominion over your faith, but to be an helper of your joy, ANTHONY TUCKNEY From St. John's College in Cambridge, July 7. 1654. A BRIEF EXPOSITION UPON ECCLESIASTES. THis whole Book is a Discourse not unseasonable for this Country, wherein men that have left all to enjoy the Gospel, now (as if they had forgotten the end for which they came hither) are ready to leave the Gospel for outward things; which are here lively and clearly demonstrated to be vanity, yea, vanity of vanities. Obj. But were not something of Christ more proper for a Minister of the Gospel to handle? Ans. The way to stir us to seek after Christ, is to behold (and be convinced of) the vanity of all things here below. When Eve brought forth Cain, she hoped she had got the Promised seed, Gen. 4.1. with 3.15. But when she saw by his spirit and carriage, that she was deceived in him, she called her next son Abel, Gen. 4.2. which signifieth vanity. And so she must see all things to be, before she bring forth Seth, the Father of the promised seed: Now Abel, or vanity, expresseth the state of all the creatures by the fall. And Solomon taketh up Eves word, and amplifieth it, vanity, yea, vanity of vanities. So this whole book is a Commentary upon the state of corruption, Rom. 8.20. A fit Introduction to Christ in the Canticles. ¶ CHAP. 1. Ver. 1, 2. Ver. 1. The words of the Preacher the son of David, King in Jerusalem. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. THe chief good of the sons of men, which the moral Philosophers amongst the Heathen sought after, but found not, Solomon in this book truly and fully openeth to us. The Philosophers being vain and wicked themselves, how could they find or teach the true chief good? but this wise and good King, upon his own experience, both found it himself, and taught us to find it after him. The sum of his discourse standeth upon these two points: 1. That the chief good of the sons of men is not to be found in all the creatures under the Sun, nor in men's labours and ways about them. For they are all vanity and vexation of Spirit. 2. That it is to be found in the fear of God and keeping his Commandments, Chap. 12. v. 13. These two verses contain, First, the Title of the book; wherein the book is set forth, 1. By the Author: 2. And he by, 1. His condition, Coheleth. 2. His Lineage, the son of David. 3. By his Office, a King. 4. The place of his government, in Jerusalem, v. 1. Secondly, the Argument, or sum of his discourse, or at least of the former part of it, v. 2. Wherein is set forth, 1. The condition of all things, by the Adjunct of vanity, all is vanity. And this vanity is amplified by many ornaments of Rhetoric: 1. An Hyperbole, vanity itself, for vain. 2. Polyptoton, vanity of vanities. 3. Epizeuxis, the like sound continued in the same sentence, vanity of vanities. 4. Anadiplosis, (the same sound repeated in the end of one sentence, and the beginning of the other) vanity of vanities, vanity etc. 5. Epanalepsis, (the same sound repeated in the beginning of the sentence, and in the end, vanity etc. all is vanity. 6. Anaphora (the same sound repeated in the beginning of the sentences) vanity etc. vanity etc. 7. Epistrophe (the same sound repeated in the end of the sentences) of vanities etc. of vanities. 8. Epanodos (the same sound repeated in the beginning and midst, in the midst and end) vanity, vanity, vanity. 9 Numerus Oratorius, t (he same number of syllables repeated in both sentences) vanity of vanities, vanity of vanities. 10. Climax, (the same sound continued and increased by degrees) vanity of vanities, vanity of vanities etc. 11. Paranomasia, (the repeating of like sounds, yet somewhat differing.) 2. This confirmed by the Testimony of Coheleth, saith the Preacher, vers. 2. Chap. 1. Vers. 1, 2. THe words of Coheleth] Solomon had four names. Solomon, Jedidiah, Lemuel, Coheleth, 2 Sam. 12.24, 25. Prov. 31.1, 4. and the Text. This name Coheleth is only given him in this Book, when after long experience of all earthly vanities, he in his old age speaketh to wean his people from them, and teacheth them the fear of the Lord for their chief good. It is a participle of a verb out of use in the Active voice, yet in the Passive used to signify, to be gathered, or assembled; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then being a Noun or Participle of the Feminine gender, may imply to us these three things: First, solomon's gathering himself to the Church and Assembling therewith, when yet his wives, and many other Idolaters with them assembled to the Conventicles, and Synagogues of false gods. Secondly, That in this true Church assembled, he was Anima concionans; in haec verba, he spoke these words, or delivered them in the Congregation, by word or writing, as a testimony of his repentance: which may also further appear if we consider, 1. What he saith by his experience of the dangerousness of enticing women, even his own; and of his deliverance out of their hands, as being beloved of God, Eccles. 7.26, 27, 28. 2. The frame of the whole book which speaketh sadly of the bitterness of all earthly vanities, after his long experience of all of them in his old age. Thirdly, that he delivered these things from his heart and soul, not out of any policy of State, to satisfy the people. Psal. 68.11. Esay 40.9. So the Feminine gender is expounded, Psal. 16.2. Use 1. To persuade us of Solomon's repentance after his fall. Such as think he fell finally and totally, are not only hereby refuted, but by all those arguments which prove the perseverance of the Saints, which are many and impregnable; And besides by such other arguments as more peculiarly concern Solomon himself, as 1. Our Saviour's testimony, that all the Prophets are in heaven, Luke 13.28. Now Solomon was a Prophet, seeing the whole Scripture was penned by no other but Prophets and Apostles, 2 Pet. 1.19, 20, 21. Eph. 2.20. Balaam, though he prophesied, as did also Saul, yet neither of them were Prophets, a spirit of prophecy rested not upon them. Ios. 13.22. 2. He is said to be loved of God, and therefore by Gods own appointment to be named Jedidiah, 2 Sam. 12.25. Now God's love is the pledge, as of jacob's election, Rom. 9.13. so of solomon's; God is not wont to give names to things but according as he findeth them, or purposeth to make them; Whom he loveth, he loveth to the end, John 13.1. To say that was only meant in regard of not taking the Kingdom from him, and his Posterity, as he did from Saul, is to wrest the Text, which promiseth 1. That he will be a father to him. 2. For his person, that he will not take his mercy from him. 3. For his kingdom, that it shall not be taken away. Use 2. To teach us to accept this book with greater respect. The Sun never shineth more gloriously then when it breaketh forth out of some dark cloud: nor the graces of God's Spirit, then when they have over-wrested some cloud of Temptations and sins, and break forth into Repentance. So was it with David also in Psalm 51. The son of David] which he mentioneth in sundry respects. First, it is honourable to be the son of a Prince, Eccles. 10.17. Secondly, it procureth the more reverence, a Prophet to be the son of a Prophet. Thirdly, It is comfortable to be the son of a man after Gods own heart, for the Covenants sake, Gen. 17.7. and especially of David, for the promise sake made to him, and to his seed after him, 2 Chro. 7.11, to 15. Use 1. To procure reverend acceptance of the Doctrine of this book for the Penmans sake. For though it little skilleth what the pen be, of a Goose or Swans quill, or Ravens, yet when God delighteth to use such an instrument, so richly adorned with many privileges, it challengeth from us the more due respect. It is a book written by the eldest son of Wisdom. Use 2. To teach parents that send their children to the University, to seek to excel in eminency of grace, and love amongst men. It will add some lustre and credit to their children's ministry, as Zachary and Elizabeth's godliness (Luke 1.6.) did to John Baptist, and david's to solomon's. King in Jerusalem] King as having sovereign power of life and death; to whom it belonged to be as a head to counsel, and direct, and rule the people; to be also as a shepherd to feed the people with wholesome laws and institutions, and examples of good life, and to drive them from feeding in unwholesome Pastures upon unsavoury vanities. In Jerusalem] the City of God, the mother Church of Israel, than a faithful City, full of faithful and good people, though afterwards an harlot. He doth not say, King of Israel, as Prov. 1.1. but in Jerusalem: intimating that his conversing in this faithful City, amongst so many good people, was some means the sooner to bring him to a sight of his sin, and to enditing and penning these words, which show his repentance. It could not be but that Solomon must needs read in the countenances of his people, when he came abroad to Church and Judgement-seat, and hear likewise by intelligence of his wise Counsellors, how much the Citizens of Jerusalem were grieved with his building Idolatrous Temples, and tolerating false worship in them: The which might well provoke him to a more serious sight of his sin, and to make mention of the City in the words that show his repentance. Besides, in a Penitential discourse, the full latitude of titles is unseasonable. Use 1 To show us that God useth instruments of all sorts in penning the Scriptures, as well some Kings, (as David and Solomon) as some Fishermen, (as amongst the Apostles) and Herdsmen, (as Amos,) and Priests (as Jeremy:) that all sorts might meet with style and phrase of speech meet for them. Use 2. That it is no disgrace to any man, or to any man's children, to be Preachers; Solomon and David, both Kings and both Prophets; yea Solomon studying to teach the people knowledge, Eccles. 12.9.10. The Angels, higher than the highest men, are all ministering spirits, etc. Heb. 1.14. Use 3. It is no unbeseeming Office for Kings to write good books, or to publish their repentance after their public sins, Psal. 51. Use 4. To let us see what a benefit it is for a Minister or Magistrate to live amongst good people; They mutually help one another to avoid sin, and to come out of it. Use 5. To add still the more due respect to this book, penned by a King, and a King of the Church of God. Use 6. To teach Penitents, not to affect the expression of Titles or styles of honour at large. Chap. 1. Vers. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. VAnity of vanities, etc.] The Logical and Rhetorical resolution of these words, is delivered above in opening the first Use. Doct. 1. All things under the Sun (whether creatures of God, or labours of men) are altogether vain, to the attaining of true happiness: Or thus, Are excessively, diversely, wonderfully vain. The chief things which men seek for in this life, are vain in a threefold respect: 1. To find the chief good in them. 2. To satisfy the soul, Esay 55.22. 3. To make that good they are made for of themselves, Psal. 33.17. For the gathering of this point from the true meaning of the Text, compare this place with Verse 3.14. and Chap. 2. vers. 3. In this sense Paul calleth all things loss (dross, dung) Phil. 3, 7, 8. to wit, not only without Christ, or in comparison of him, but for the attainment of Christ or true happiness. The ground of this point may be most sitly showed in opening the several acceptions of vanity in the Scripture, and observing how they all agree in all things in the world in this respect. Vanity is put for 1. unprofitableness, as here vers. 2, 3. Mal. 3.14. which agreeth to worldly things, Mat. 16.26. A man may have the whole world, and lose his soul; and than what profit did they yield him? Prov. 11.4. 2. Emptiness, Psal. 2.1. 1 Cor. 3.20. Vain, that is, void of substance and worth and sufficiency. So Esay 36.5. to which also agreeth [Esay 29.8.) Esay 55.2 3. Lightness, Psal 62.9. which is also true, Deut. 32.47. The like may be said of all earthly things in this case. 4. Falshood and lying, Psal. 12.2. & 4.2. which also holdeth here, Psal. 31.6. Jonah 2.8. 5. Frustration or disappointment of the end, Psal. 127.1, 2. Unless the Lord build and keep the house and City, the bvilders and watchman's care will fall short of the end they aim at, and so the work is in vain, James 1.26. 1 Cor. 15.14. 6. Frailty or inconstancy, vanishing away as smoke, Rom. 8.20, 21. Psal. 144.4. Esay 40.6, 7, 8. 7. Iniquity, 2 Chron. 13.7. Prov. 12, 11. 8. Folly, Job 11.12. Prov. 12.11. Reasons of the vanity of those former ends. 1. From the end for which God made them (to wit) for us, not us for them, 1 Cor. 3.22. 2. From their condition, they are corporal, temporal and therefore cannot feed, much less satisfy an eternal spirit, Luke 12.19, 20. 3. From the curse lying upon them since the fall, Gen. 3.17. Reasons of the Repetition of this vanity; and the Holy Ghosts manner of speech in expressing this vanity. 1. To show the excessiveness of the vanity of these earthly things. Vanity implieth they are not only vain, but exceedingly vain; as vain as vanity itself. Vanity of vanities, is in the Hebrew a Superlative form of speech, to set forth the highest vanity; as the Song of Songs, the most excellent Song; the King of Kings, the Servant of Servants, the chiefest King, the most servile servant. 2. To show, the multitude and variety of vanities heaped up in earthly things. There is a rest (as it were) of vanity in them; or as Samson speaks in another case, Judg. 15.16. heaps upon heaps. 3. For admiration. To show the wonderful and strange vanity of these things, he breaketh forth into this Exclamation, Oh vanity of vanities, etc. Use 1. To show us what a great change sin maketh in the world; it doth as it were blast the virtue and beauty of the creature. Time was before sin entered, when God saw all the creatures to be very good, Gen. 1 31. Now after sin had blown upon them, he looked upon them again, and all is vanity; Such a change will sin make in us, and in our counsels and courses. Use 2. To show us what a woeful change they make that fell their souls to commit sin for any earthly benefits, which are but vanity, Jonah 2.8. Esay 5.18. Temptations from earthly things may draw on sin like cart-ropes, but they are the cart-ropes of vanity. And so do they that change the Ordinances of God for accommodations which are under the Sun. Use 3. To show us the vanity of men beyond all creatures, Psal. 119.89. He for whose sake all the rest became vain, is much more vain himself, Psalms 62.5. He is lighter than vanity, Esay 40.17. Use 4. To teach us not to set our hearts on earthly things: Psalm 62.10. neither by 1. Coveting them before we have them, Prov. 23.4, 5. 2. Confidently trusting in them, or proudly rejoicing in them when we have them, Job 31.24, 25. 3. Grief when we part from them, Job 1.21. Use 5. To exhort us to lay up better treasure than these earthly vanities, Matth. 6.19, 20. Use 6. For a sign of trial of our repentance; such as see nothing but glory, and goodliness in these outward things, Satan hath bewitched them, Mat. 4, 8. But such as see the extreme vanity of them, have repent with Solomon here. Use 7. To teach us, It is no vanity to teach the vanity of the creatures in Rhetorical elegancies; here are many Tropes of Rhetoric used; so Rom. 12.5. With these Cautions: 1. That the Rhetoric be suitable to the matter, grave and holy; else its bastard Rhetoric. 2. That it set forward the end of the discourse, to wit, to affect the heart with the sense of the matter in hand. Eccles. 1.2, 3, to 11. Vers. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. IN that Solomon sets the seal of his testimony to the vanity of all these earthly things, after the long trial of them, observe this: Doctr. They that have had most trial of all earthly comforts, are most ready and best able to avouch the vanity of them. Who could haste more to outward things, than Solomon; and yet more confident in avouching the vanity of them? Reason 1. Experience is a divine testimony, as being taken from the work of God in the events of things coming to pass by providence. Reason 2. Experience is of great authority with men, as being an argument more sensible, and less subject to ignorance or error. Use. To show us a broad difference of earthly things from spiritual and heavenly; earthly things seem goodly and glorious, till we have them and good trial of them, and afterwards we find them altogether vanity: But heavenly things seem vanity till we have them, and good trial of them, then seem they excellent and divine; no gain, no glory, no comfort like to that which they yield. Before we leave this verse, let us remove a false Collection which one maketh from this word: That Reading is Preaching, because Solomon calleth his book (though read) the Preacher. But for Answer, consider, 1. Solomon doth not call his book, but himself the Preacher. 2. He might from hence collect, that the Preacher may deliver his Sermon by writing, and so that writing may be preaching; but that reading therefore is preaching, followeth not. For in writing a Minister may and doth make use of spiritual gifts requisite in a Prophet or Preacher, to the exercise of his ministry, 1 Cor. 14.1. but not so in reading; which even a Schoolboy may perform, that never attained any spiritual gift at all. Vers. 3. What profit hath a man of all the labour which he hath under the Sun? Labour under the Sun] is labour taken about the creatures, or things under the Sun; For the labour a man taketh for the favour of God, the fellowship of the Blood and Spirit of Christ, etc. is labour for things above the Sun. Whence such are said to converse in heaven, Phil. 3.20. and to walk with God, Gen. 5.24. What profit] To wit, towards the attaining of true happiness; otherwise, in all labour there is some profit towards the helping of our earthly estates, Prov. 14.23. This verse is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dwelling upon the former conclusion, of the vantity of all things delivered in the former verse, and here repeated in other words more plainly. Doctr. All the labour a man taketh (whether of mind or body) about the creatures under the Sun, is altogether unprofitable towards the attainment of true happiness, Chap. 2.22. & 3.9. Reasons from the disproportion of these creatures to our happiness. Reas. 1. All these creatures are under the Sun; but our happiness is above it. Now as water can never ascend higher, nor carry any other thing higher than the fountain from whence it came; so neither can things below the Sun carry us up to a condition above the Sun. 2. These creatures are temporal, our happiness eternal, 2 Cor. 4.17, 18. 3. These things are changeable and unsettled, but our happiness unchangeable. Use 1. To wean us from immoderate labour after these things which cannot profit; It many times falleth out that those things which we labour most to avoid, are the most behooveful to attainment of happiness: as Afflictions, Psal. 119.67, 71. Use 2. To stir up to labour principally for heavenly blessings, things above the Sun, Esay 55.1, 2, 3. 1 Cor. 15.58. Eccles. 1.4, 5. to 11. Vers. 4. One generation passeth away, and another generation cometh: but the earth abideth for ever. 5. The Sun also ariseth, and the Sun goeth down, and hasteneth to the place where he arose. THat which Solomon taught us in the former verse, the unprofitableness of all labour about worldly things towards the attainment of happiness, he confirmeth in the rest of this Chapter, and the rest which follow, by induction of sundry sorts of labours, wherein men usually weary themselves, but in vain. And first he beginneth with the vanity of the labour of the mind, about the study of natural things, which in this whole Chapter he showeth to be unprofitable to the attainment of happiness, by two Reasons. 1. The first taken from the want of such things as accompany true happiness, to wit, stability, satiety, newness in natural things. The Reason standeth thus: The knowledge and study of such things as want stability, satiety, newness, is unprofitable to the attainment of true happiness. But the knowledge and study of such things, is of such things as want stability, satiety, novelty. This want of stability he proved by the state 1. Of bodies mixed of the four Elements, which are generable and corruptible, come and go, vers. 4. 2. Of the four Elements. 1 Of the Sun, the Chariot of fire, vers. 5. 2 Of the wind or air, vers. 6. 3 Of the water, vers. 7. 4 Only the earth standeth still in the midst of all these restless motions. 1 Partly as a centre about which these move. 2 Partly as a Theatre upon which every generation cometh and goes, vers. 4. Whence, though it be stable, yet we want stability in it, which is all one to us, as if it were not stable. Their want of Satiety he showeth, vers. 8. Their want of Novelty, vers. 9, 10, 11. 2. The second Reason is taken from his own experience, vers. 12. to the end of the chapter. Doct. 1. Such things as come by generation stand not at a stay, but pass away [pass away by corruption.] Job 14.1, Psal. 49.7, 8, 9 Josh. 23.14. 1 Kings 2.2. Reason 1. From the causes in nature whereof they are generated, which are the four Elements, and they contrary one to another. Now contrary things being divided one against another, make the whole body of short continuance, one wasting another, till all fail, Mat. 12.25. Heat against cold, and moisture against dryness, work continually one against another, till all be consumed. Besides, in living creatures the disproportion between Calor naturalis and Humidum radical, causeth dissolution; the food received breedeth not such kindly heat and moisture as is daily spent, but a more mild heat, and more raw moisture. Obj. How then could Adam's life be maintained for ever, if he had stood in innocency? Answ. By the Almighty power of God subduing and keeping these contrary qualities in a sweet temper and harmony, even by the same hand whereby he kept the wild beasts from preying upon the tame, allowing them to eat nothing but grass, Gen. 1.30. Reas. 2. From the curse which sin brought with it, even the bondage of corruption upon the Creature, Rom. 6.23. & 8.20, 21. It is commonly said of the Oak that it liveth three hundred years; growing one hundred, standing at a stay another hundred, and decaying the next hundred. The holy Ghost recordeth of the Patriarches that they lived many hundreds, Gen. 5. Priny out of Hesiod describeth nine ages to the Crow; sometimes as much more to the Hart, and yet three times as much more to the Raven, Nat. Hist. lib. 7. c. 48. But yet all these being compounded and generated of the four Elements, do in the end return into them again by dissolution and corruption. Use 1. To teach us (that which is Solomon's scope) that the study of these natural things, is not available to the attainment of true happiness; For how should that which is restless (and as Solomon's word is; full of labour) procure us settled rest and tranquillity, which accompanieth true happiness? The mind of man, as Philosophers have observed, is somewhat assimilated into the nature of the Object which it studieth, and is conversant about: as Mariners who are conversant about winds, and seas, and storms are more boisterous. Shepherds and Herdsmen more brutish, Foresters more wild, Butchers more bloody, etc. So the study of these restless creatures leaveth the mind more restless. In particular, the Study and Knowledge of the passing away of one Generation after another, showeth us our mortality and misery, and thereby yieldeth us grief and vexation, but no relief if we rest there. Use 2. To exhort us to lift up our hearts to true wisdom, by the consideration of this unsettledness of our Estates, Psal. 90.10. 12. Deut. 32.29. Prepare for a change, it is a coming, Heb. 13.14. Micah 2.10. Use 3. To exhort to weanedness in our present condition, and contentment in all Estates, 1 Cor. 7.29, 30, 31. Use 4. To exhort to fruitfulness in good things whilst we here abide, 2 Pet. 1.13, 14, 15. Doct. 2. As one Generation passeth away, so another cometh. The Sun setteth and ariseth the same again; Trees may be cut down, and yet spring again; not so we, but others come in our place Job. 14.7. to 10. Reas. 1. God will always have his Church to call upon him in this world, whilst the world standeth. Reas. 2. God will have the elder generations to instruct and govern the younger, and the younger to yield reverence and obedience to the elder, which cannot be, unless one generation be coming on as another passeth away. Use 1. To refute the Pythagorean dotage of returning of the same persons again many years after their death. Use 2. To stir up the Generations passing away to be helpful to the generation coming on, in good counsels, instructions, examples, etc. Psal. 71, 18. & 78.3, 4. Isay. 38.18, 19 Use 3. To teach the younger sort as they come after, so to make some benefit of their Ancestors going before, observing whatsoever was commendable in them, and imitating it; and eschewing whatsoever was evil and dangerous, Zach. 1.5, 6. Doct. 3. Though one generation passes away, and another cometh on; yet the Earth abideth for ever. As one harvest is gathered another cometh, yet the earth or soil still remaineth, standeth: Rea. 1. God's word establishing it, and that even upon nothing Psalm 33.9. Job 26.7. Use 1. Against Copernicus his opinion of the Revolution of the earth, and the standing still of the Sun, Psalm 19.5: & 119.90: If the earth moved swiftly, when a man throweth a stone, the same way the earth moveth, he might easily overtake the stone before it fell: or (it may be) standing still, the earth speedily moving would carry him so far, as to be under the stone when it should fall. Use 2. To moderate our desires after the earth, and earthly things, which we must leave behind us, and cannot carry away with us, 1 Tim. 6, 7, 8. Psalm 49.17. Use 3. To reprove our unstaidness to stand in good ways, though the word of God have been as well spoken to us as to the earth, which yet standeth according to his word, Jeremiah 5.22, 23. Use 4. To exhort to the building of our hopes of salvation upon God's word, which will establish them for ever, when other grounds will fail us. Eccles. 1.5. to 11. DOct. 1. The knowledge of such things as are full of labour, and empty of yielding satisfaction to the mind, and of variety or newness, is unprofitable to the attainment of true happiness. This is the ground upon which Solomon buildeth the unprofitableness of the labour of the mind about the knowledge of natural things. 1. They are full of labour or restless motion, vers. 8. 2. They yield no satisfying to the eye and ear, which are the senses of discipline. 1. The one by observation. 2. The other by instruction. 3. There is no newness or variety in them, which arguing would not hold, unless this Doctrine be presupposed as a ground. Reason of it from the nature of such things wherein true blessedness standeth. They are such, as 1. Are at rest; he maketh it our safety to rest in peace and tranquillity, Esay. 30.7.15. The favour of God, the blood of Christ, the fellowship of God's spirit, the word of promise, the Covenant of grace and peace. But natural things which are themselves in perpetual motion, they leave our minds restless. 2. Do satisfy the mind and heart of a Christian; his eye would ever see the favour of God, and the light of his countenance shining upon him; his ear would ever hear the things belonging to his peace. The eye or ear not to be satisfied, with such or such things, implieth either 1. That a man careth not to see or hear any more of them, as having enough of them, and yet would have something besides them, as being not contented with them; so it is meant here, Esay 55.1, 3. But on the contrary, in heavenly things a man having true and full contentment in them, yet desireth to partake more and more of them, John 4.14. Matth. 5.6. Psal. 42.1, 2. For such things do yield true satisfaction to the eye, and ear, and taste, when as a man is desirous always to see and hear, and taste the same. And so is it in heavenly things: the more we taste of them, the more we desire them, and yet are fully satisfied and contented with them. Secondly, that a man not having enough of that he seethe and heareth, would have more of it, and yet cannot attain it, and thereupon is vexed: as Aristotle, not fully comprehending the course of Euripus, is said to have cast himself into it; and so is it also meant here in sundry difficulties of natural things. Thirdly, Are new; full of fresh and sweet variety of newness: To a new creature, behold all things become new, 2 Cor, 5, 17, Not only within him, new mind new judgement, new conscience, new heart, new affections, (new joys, fears, griefs, cares, desires, etc.) new speeches, new life; But also without him, new company, etc. Yea those things he busieth himself about, they yield him continually new matter to be refreshed withal: The favour of God, the blood of Christ, the fellowship of the Spirit, the more they are heard or seen, the more novelty they are to us; the Word the oftener read, still yieldeth us more knowledge, new comfort, etc. Paul speaketh not of the estate of glory, but of grace, when he saith, Eye hath not seen, nor ear heard such things, 1 Cor. 2.9. The natural man never perceived them (and therefore as Paul reasoneth, the Princes of this world could not devise such things to keep people in awe) they are new when they are first perceived of the godly; and they feel a new, fresh, sweet savour in them, as oft as the seeing or hearing of them is renewed, Lam. 3.23. Use 1. To wean us from placing our happiness in the study of the creatures: There is no rest in them, no satisfaction to the mind, no such newness, as in those things wherein true happiness standeth. Some of the Philosophers placed happiness in contemplation (meaning of the creatures) but showeth they were deceived. Many a man thinketh, that if he could attain to the knowledge and mysterse of this or that trade he should need no more good. But it is even with trades, as with the creatures, they are full of labour, and yet empty of satisfying the mind, empty of newness. Use 2. To exhort to the study and searching out of the favour of God, the blood of Christ, the grace of his Spirit, the Word of God, etc. These will answer our hearts with rest, and fullness, and newhesse of comfort and contentment. Use 3. For trial of our happiness, whether we have made right choice of it; if we bend our studies and labours upon things that are full of labour, and yet empty of satisfying the mind with contentment and newness, we have misplaced our happiness. But if we find rest, and satisfaction, and newness in the things we are conversant about; it is a sign we have chosen heavenly things to place our happiness in. A right choice. From the Sun's motion, vers. 5. observe First, (against Coperni us) that the Sun standeth not still, but the earth, Psal. 19.5. Secondly, against the opinion of such that do think the Heavens and Planets are moved by Intelligences. The same is here said to arise and go down, to hasten, not to be carried or moved passively, Psal. 19.5. the Sun is said freely to run his course, or which is all one, to rejoice to run it. Thirdly, the Sun is endued with life; for whatsoever stirreth and moveth itself in his own place, is quick and liveth. There is a double life in things, yet coming short of sense: 1. Vegetative, as the Plants and Herbs. 2. Locomotive, as in the Stars. This also is employed in the order of the works of the Creation; where proceeding from things less perfect to things more perfect, he mentioneth Stars made the fourth day, and Herbs and Trees the third. The Stars therefore mentioned to be created after some living things, have in themselves a more perfect life. From the Wind's motion, vers. 6. observe The freedom of the motion of God's Spirit, blowing where it listeth, John 3.8. From the motion of the Rivers, vers. 7. observe. First, the original of Fountains to spring from the Sea. Aristotle's reason to the contrary, that water coveteth to run to the lowest place: And if the water should have this vicissitude, of course from the Fountains to the Sea, from the Sea to the Fountains; then the same place should be higher and lower than itself; will not hold. For some parts of the Sea are lower than the Fountains, and into them the Fountains send forth their streams to run; other parts of the Sea are as high, or higher than the Fountains, especially in great storms, when the waves seem to ascend up to heaven, Psalm 107.26. And they by secret channels another way send forth Springs of water to feed the Fountains. Plato's Barathrum in the hollow Caverns of the earth, which he maketh to be the original of Fountains, is hence also refuted, unless he derive the supplying of that Barathrum from the Sea. Secondly, that the earth, through which the Sea waters pass to the Fountains, doth percolate and strain the Salt out of them; else, as the sea waters are salt, so would also the Fountain waters be. That some fountains of water are salt as the sea, ariseth from the openness of the pores of the earth between the sea and them; which is also the cause of the ebbing and flowing of some of them. Thirdly, A pattern of thankful returning what we receive to the Fountain that supplieth us; as we receive all blessings from God, so let us return all to him. From the motion of all these together, observe First, That all the Elements abhor idleness; the Sun (the chariot of fire) the wind, the waters, are all in continual motion. And though the earth abide and stand, yet it is continually fruitful, in breeding and nourcing such things as abide upon it, and in it; an idle person, though made and fed of all these, is like none of these; he lazily sitting or lying still, whilst they continually move; diligence in our calling hindereth not the happiness of the resting of our hearts in God. ECCLES. 1.9, 10, 11. 9 The thing that hath been, it is that which shall be: and that which is done, is that which shall be done: and there is nothing new under the Sun. 10. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. 11. There is no remembrance of former things, neither shall there be any remembrance of things that are to come, with those that shall come after. IN these words Solomon showeth us the want of newness in these things under the Sun, and from thence argueth the unprofitableness of the study or knowledge of them to the attaining of true happiness. This want of newness, First, Is expressed in the end of the 9 verse, There is no new thing under the Sun. Secondly, is amplified, 1. By particular Induction of that which hath been, and that which is done, they both shall be hereafter, vers. 9 Secondly, by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling upon the same point, affirming every thing that now seems new, to have been in old time, vers. 10. Thirdly, by removing an objection which is secretly implied, If these things that seem new to us, have been in old time, How cometh it we never heard of them before? vers. 11. which is amplified by the like forgetfulness of things now in after-ages, vers. 11. The Doctrine of the ninth and tenth verses may be opened in handling this point, There is no new thing under the Sun. It may seem a Paradox at first sight: for it may be said, what is that which all men (like the Athenians) inquire after? News; if there be no new thing, Acts 17.21. why are men taxed for hunting after new fashions in Apparel (especially English men, as unfit to be suited as the changeable Moon) if there be no new thing? will God again destroy the world with water? Gen. 9.11. was it not a new thing for God to deliver the Law with lively voice from heaven? Deut. 4.32, 33. was it not a new thing, or shall it be again repeated, the Sun to stand still, or to go back ten degrees? Jos. 10.13, 14. 2 Kings 20.11. A Virgin to bear a Son? Jer. 31.22. Christ to be born, to die, to rise again, to ascend? The holy Ghost to descend? The Apostles to preach and write the new Testament? Are there not sundry Inventions of Art new, as Guns, Printing, and the use of the Loadstone? was not the Gunpowder-treason new, without precedent or former example? To answer these, and such like doubts, many interpretations and limitations of these words have been given, which were not worth rehearsing, as that of Cajetan concerning Solomon, to reason from the Eternity of time to argue the circular motion of natural bodies; and that alleged of Origen, touching Plato's great year, of 49000 years, wherein he would have all the Stars to come to the same Position, and so all things to return again in the same course. But to touch only those which come nearer to the truth; Some have thought (amongst whom Hierome) that all things now done, were first in God's Predestination; but though that be a truth, yet not pertinent here: For God's Predestination is above the Sun; and things done here according to it, are new still under the Sun, as having never been done under the Sun before. Besides, God's Predestination was not in old time before us, but before all time. Others understand the words, as denying new Arts; but what will they say of the Art of Printing? Others (as Pineda) understand it of no new happiness, nor any new way to attain it. But Solomon seemeth to speak of the want of new objects to eye and ear, whence it cometh to pass that they are not satisfied, vers. 8. Others (and that rightly) conceive him to speak of natural things, and their natural actions. Avicen. sup. Q. 91. A, 1. For of these Solomon here discourseth, to prove that happiness cannot be found in the knowledge of these, because they are wanting in newness and variety. As if he should say, Natura nihil molitur novi. Though upon this particular occasion he seemeth to reach further, in denying newness to the common affairs of men in the world. For vers. 11. he denieth remembrance of former things, which is not wont to be taken up about natural bodies, or the actions of them, but especially about men and their affairs. And indeed in Civil matters there be the like manners of men now as of old; the like causes and successes of war and peace etc. whence the knowledge of History of former times is so much behooveful: so in Church matters, like disposition of hypocrites, Matth. 15.8, 9 Like opposition to the truth by false teachers, 2 Tim 3.8. 2 Pet. 3.1. Like security, forerunning general judgements, Luke 17.26, to 30. Ans 1. For answer therefore to the former doubts, Solomon speaketh not of God's miraculous and extraordinary actions, whether of judgement or grace: such as the drowning of the world, the standing of the Sun, the Birth and death of Christ, the writing of the Scriptures, etc. 2 Pet. 3.4, 5, 6. Ans. 2. He speaketh of natural bodies, and the whole course of nature; nature worketh now as from the beginning, Natura nihil molitur novi, but upon some accidental defect, or superfluity in the matter. Ans 3. The Artificial inventions of men, though they be new sometimes at first, yet for the kind many of them have been before; and generally none of them continue new long, but wax stolen and old like other things, Psal. 102.26. Heb. 8.13. Only God our happiness is always the same, Psal. 102.27. Heb. 13.8. and ever is new. Abraham's Covenant is still the New Covenant. Use 1. To show us the emptiness of the knowledge of the creature to bring us to happiness. Where newness is wanting, sweetness and full contentment is wanting. Use 2. To exhort to seek after the favour of God, the blood of Christ, the fellowship of his Spirit, the knowledge of the word, etc. These things yield a daily new freshness, 2 Cor. 5.17. Lam. 3.23. Doct. 2. Matters of former times are buried in forgetfulness. Reas. 1. men's negligence to recount them, or to search after them. Reas. 2. men's unthankfulness, not rehearsing them to posterity. Reas. 3. Emulation, envying the propagation of others good name. Reas. 4. God's just judgement, cutting off the memory of some persons and things from off the earth. Use 1. Not to wonder, though so many things seem new to us, which yet have been before, seeing former things are forgotten. Use 2. Not to seek our own glory, in this or that good work, to be talked of when we are gone. For we and our works shall be forgotten. Use 3. To exhort to godliness, which bringeth an everlasting good name, Prov. 10.7. Psal. 112.6. Eccles. 1.12, 13, 14, 15. 12. I the Preacher was King over Israel in jerusalem. 13. And I gave my heart to seek and search out by wisdom, concerning all things which are done under Heaven: this sore travel hath God given to the sons of man, to be exercised therewith. 14. I have seen all the works that are done under the sun, and behold, all is vanity and vexation of spirit. 15. That which is crooked cannot be made strait: and that which is wanting cannot be numbered. NOw followeth in these verses the second Argument, whereby Solomon proveth the vanity and unprofitableness of the study and knowledge of God's works in nature to the attainment of happiness thereby; taken from his own experience. Where observe. First, his study of the creatures; and that set forth. 1. By the opportunity he had thereto; he was then King over Israel in Jerusalem, vers. 12. It was not when he was a child, but when a King, and endued with extraordinary wisdom; yea, a King of a wise people, Deut. 4.6. and in Jerusalem the Oracle of wisdom. 2. By the diligence he used therein; seen 1. In the subject he employed in the study, his heart; I gave my heart to it. 2. In the act, seeking, searching. 3. In the instrument or guide he used, By wisdom. 4. In the object he was conversant about in those studies, I gave my heart to seek and search out by wisdom concerning all things that are done under heaven, (to wit) all the works of God in nature. 3. By the Calling he had thereto, vers. 13. Secondly, his verdict or sentence of all upon his study and search, All is vanity, vers. 14. Thirdly, the reason of such his sentence; the insufficiency of such knowledge to straighten things crooked, or to supply defects. Doctr. 1. To study the nature and course, and use of all God's works, is a duty imposed by God upon all sorts of men; from the King that sitteth upon the Throne to the Artificer. This sore travel hath God given to the sons of men, even to Kings also, vers. 12, 13. Prov. 25.2. Reas. 1. God's glory which is seen in the creatures, Psalms 19.1. & 145, 10. Rom. 1.20. It is a disgrace to a good workman not to look at his work, but to slight it. Reas. 2. Our own benefit; both of body for health, as in the knowledge of many medicinal things; and of soul for Instruction, which may be learned from the creatures; and of the estate for gain, when we know the worth and use of each thing. Use 1. To reprove the streight-heartednesse of most, who study no further the creatures, then for necessity or pastime. The Gentleman only observeth so much of the nature of Dogs, and Hawks, and Pheasants, and Partridges, etc. as serveth for his game. The Tradesman looketh only at the nature and use of such things as whereby he getteth his living, whether Sheep, Beasts, Skins, Wool, Spices, Fishes, Foule, etc. But studying the nature of all things, which by observation and conference men might learn one of another, would enlarge our hearts to God, and our skill to usefulness to ourselves and others. Rich 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 Scholars here are not to be excused, who study only some general causes and properties of the creatures, as the principles of natural bodies, their motion, time, place, measure, etc. 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, etc. Reas. 1. Gods wholly we are, and therefore to employ our whole selves at his appointment. Reas. 2. His blessing is upon the Industrious; his curse upon the negligent, Prov. 10.4. jer. 48.10. Reas. 3. All the opportunity we have of taking pains to any profitable use, is in this life, Eccles. 9, 10. Time spendeth fast, and should be redeemed, Ephes. 5.15, 16. Use. To reprove slackness and idleness in any Calling; whether the study of nature or other. It is not for men to say they have nothing to do, 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 travail upon the sons 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. Use 1. To teach young men who want experience, to be the more modest in speech, Job 32.6, 7. Use 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, find both the creatures and the knowledge of them vain and unprofitable to the attainment of happiness, yea tending rather to the vexation of the spirit, vers. 14. For the Philosophers by the wisdom gathered from the creatures, knew not God in the wisdom of God, that is in Christ, in whom alone our happiness is, 1 Cor. 20.21. Unprofitable to happiness, but rather yielding vexation. 1 Because they lead us not to happiness. 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 Lodestones 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 himself into it. 4 Because the study of nature healeth not the sinful defects of nature in our own spirits, which is the reason Solomon rendereth, verse 15. Use 1. To teach Scholars 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 causeless evil report upon the world, as the spies did upon Canaan. Object. But do not many Scholars acknowledge they find great contentment, yea sweetness 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 find happiness 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 perverseness, or supply of their defects they have found thereby. Use 2. To teach all men, neither to satisfy themselves in such things as reach not to the healing the crookedness 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 perverseness, and sinful defects of our nature, are not healed by the knowledge of God's works in nature: A threefold crookedness is in our nature. 1. We act not from a right principle, from God in Christ, but from ourselves. 2. We act not by a right Rule, God's will and word. 3. For a right end, God's 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 wantonness, in covetousness, in flattery, etc. Yea they are more averse and backward to embrace the Gospel than the common sort, Acts 17.18, 32. 1 Natural bodies cannot reach to the healing of our souls. 2 The virtue of the creatures is finite, as themselves be; but it requireth an infinite power, even a new creation, to heal our crookedness, and to supply our defects, Psalms 51.10. Use 1. To show us the depth of our corruption; no creature is able to make our crooked spirits straight, or to supply our defects, which are innumerable. Use 2. To stir us up to the knowledge of Christ, whom to know, is eternal life, John 17.3. He rectifies our crookedness, and supplies all our defects. John 1.16. Eccles. 1. v. 16, 17, 18. 16. I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than 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 madness and folly: I perceived that this also is vexation of spirit. 18. For in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow. SOlomon having taught us, partly by the nature of the creatures themselves, and partly by his own experience, that happiness is not to be found in the creatures; He now proceedeth to inquire after happiness, in making trial 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 himself, what gifts he had received, which were two, 1 Great Wisdom. 2 Great Estate; Amplified, 1 A Minore, Greater than any before him in Jerusalem. 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 experience and search. And to know madness and folly, to wit, by experience; thus making use of this great estate, to know the worth and benefit of sensual blessings, mentioned Chap. 2. v. 1, to 10. which to do in way of seeking happiness therein, he calleth madness and folly, vers. 17. etc. 2. v. 3. Thirdly, His observation of the worth of wisdom, v. 17. I perceive that this also is vexation of spirit. Fourthly, His reason of such his judgement upon observation taken from the sorrow accompanying and following wisdom, v. 18. Doct. 1. Solomon in his time attained to great excellency both of outward Estate, and inward wisdom! His Estate was great, 1. In wise Princes and Counsellors, 1 Kings 4.1, to 6. & 2.6. 2 In provision for his household, 1 Kings 4.7. to 19 3 In multitude and peace of his subjects, and in largeness of Dominion, 1 Kings 4.20, 21, 24, 25. 4 In beautiful keeping, 1 Kings 4.22, 23. Compare this with that of Nehem. 5.18. 5 In Horses and Chariots, 1 Kings 4.26. & c. 10.26. 6 In Magnificent buildings, 1 Kings 6. & c. 7.1, 2, etc. etc. 9.17, 18, 19 7. In abundance of wealth, 1 Kings 10.14, 21. Which he got 1 By Sea-voyages, 1 Kings 9.26, 27, 28. 2 By Merchandise in Egypt, 1 Kings 10.28, 29. 3 By presents, 1 Kings 10.25. 4 By Husbandry: For those Officers that served his household every month, were overseers of his Herds and Flocks, and Vineyards; this care he adviseth his son, Prov. 27, 23, to 27. His Wisdom was great, First, By the means of it. 1 From his youth up, by God's blessing in nature, 1 Kings 2.9. 2 Prayer, choosing it above all blessings, 1 King. 3.9. to 12. 3 Experience, Eccles. 1.16. Secondly, in the effects of it, 1 King. 4.32, 33. Thirdly, in comparison of all others, 1 Kings 4.29, 30, 31. Fourthly, In the same of it, and the use made of it, 1 Kings 4.34. etc. 10. to 17. Reasons of these so great blessings given him of God. 1. The upright-heartednesse of his Father, 1 Sam. 13.14. 2. Because he was to be a type of Christ, who aboundeth in all riches, and treasures of wisdom and blessedness, that of his fullness we might all receive supply of all our wants, John 1.16. Use 1. To teach us the right and ready way to attain wealth and wisdom, and to procure it to our children; which are 1. Upright-heartedness, giving up our wills to be guided by God's will: For that is an heart after God's heart. 2. Prayer for wisdom above wealth or any other outward blessing, 1 Kings 3.11, 12, 13. 3. Just and honest dealing, without bribery or partiality: Solomon's Throne was established by justice; He never wronged any. 4. A wise care reaching to the outmost corner of all our affairs. 5. Bountiful dispensing the talents we receive to public good of others. Use 2. To teach us not to rest in inward gifts, or outward blessings, to preserve us from falling, but in humbleness of heart to depend upon Christ. Solemon with all these blessings fell fearfully. Doct. 2. It is the part of a wise Christian to consider within himself what inward and outward blessings he hath received. Solomon communed with his own heart, Lo I am come to great Estate, and have gotten more Wisdom, etc. Psalm 126.3. Reason 1. How shall we else be thankful to the Lord for the blessings we enjoy? Reason 2. How shall we else employ the talents we have received to God's best advantage? Use. To teach all men, especially great men, to follow Solomon's example herein. A Steward that never setteth down his Accounts, what he hath received of his Lords moneys, will never make a good Account of the expense of it. We must not be so brutish as the swine or other beasts, that eat what is given them; but never commune with their hearts, what they have received. Eccles. 1.17, 18. Doct. 1. To give a man's heart to knowledge is the way to obtain. I gave my heart to know, etc. and I perceived, etc. Reason 1. From the heart's dominion or commanding power over the whole man; It setteth the senses a-work, to look about and listen; the mind to understand; the judgement to consider and observe: the memory to keep up whatsoever might make for the gaining of knowledge. Reason 2. The heart set upon a thing will also deal with God about it, and neglect no other means. Use 1. To teach Students to give their hearts to knowledge; which is done 1. By esteeming it a Singular thing. 2. By cleaving to it with earnest Affection. Use 2. To stir us up to seek the knowledge of that wisdom much more, the beginning whereof is the fear of the Lord. For if Solomon gave his heart here to the knowledge of that wisdom which is gotten by the knowledge of the creatures, and humane affairs; how much more should we give our hearts to the knowledge of the Creator, and our Redeemer, whom to know is eternal life? John 17.3. Giving our hearts to this, we shall obtain even this also, Pro. 23.26. & 2.2 to 5. Doct. 2. It is a wise man's part seriously to observe and consider what good he getteth by his own wisdom, verse 17. To know wisdom] He meaneth to know it experimentally, to know the worth and benefit of it. Reason 1. It is the part of wisdom to observe the goodness of every thing (as knowledge observeth truth) and therefore it should not be wanting to observe the goodness of itself. The eye can see each thing but itself; but it is the glory of wisdom (the eye of the soul) to see itself with reflecting upon itself. Reason 2. Else we shall take this talon in vain, if we do not consider what it is good for: otherwise we shall either undervalue it, or overvalue it. Use. To reprove a common fault in Scholars, who seek to gather more and more knowledge, but never consider what to do with it, or what use to put it to, or what themselves are the better for it. All things but the last end, are no further good then as they lead to him; He only good in himself and for himself: We need not consider what further good we get by him; To get him is abundantly good enough: To look at any thing as good in itself, without looking further what it is good for, is to put it in the place of God; which is that Atheism. Doct. 3. To give our selves to make use of our great estate according to the nature of it, will give us to know by experience madness and folly. Solomon had observed (in verse 16) that God had given him a great Estate, and great Wisdom. In this 17 verse he giveth his heart to know the use, and benefit, and worth of both: of Wisdom first, and then of his great Estate. Now, instead of knowing the use and benefit of his great Estate, he putteth it to know madness and folly: As if the giving of his heart to make use of it, were to lay hold on madness and folly. Thus he interpreteth himself, ch. 2. verse 1, 2, 3, 4, to 11. Reas. To make use of our great Estate, according to the nature of it, is to use it to erect great Buildings; to plant Vineyards, Orchards, Gardens; to provide a man's self of store of Servants, costly Apparel, rich Furnicute, Gold and Silver, musical Instruments, as is shown verse 3. to 10. of chap. 2. Now the benefit he had by the use of his great Estate, was Madness and Folly. Madness is a privation of natural Reason, and natural Affection. Madness (in the Original) implieth two things: 1. A fond delight in rejoicing and exalting a man's self: Selfe-applauding. 2. A vainglorious boasting to others, even sometime with loud clamours and cracking, celebrating a man's self, and affecting to be celebrated of others. Both these are found to arise in a man's spirit, upon his fair buildings, sumptuous provision, and furniture, and attendance, goodly and pleasant gardens, Orchards, etc. Dan. 4.30. Folly is a dullness, and fondness or weakness (Stupor sensus in judicando, Aquin. 2.2. Q. 46. Art. 2.) the dullness of the understanding to judge and discern of things. So is it with every man employing his great Estate, in these rich and glorious matters; he shall find discerning and savouring of heavenly things much dulled. Use 1. To call upon men of great Estates to consider what good they get by their great Estates, and their employment of them. If they employ them about great buildings, rich furniture, etc. as Solomon did, chap. 2. verse 3, to 8. then consider if madness and folly be not their portion. Use 2. If men's callings require the employment of their Estates in sundry of these things, than it behooveth them especially to watch over themselves, lest madness and folly grow upon them. Use 3. To exhort men of great Estates to employ them not so much according to nature, which breedeth in the owner's madness and folly; as in liberality to the poor, hospitality to strangers, maintenance of Church and Commonwealth, etc. So may we wisely lay up a good foundation for time to come, Luke 16.9. 1 Tim. 6.18, 19 Doctr. 4. Much wisdom bringeth with it much grief, sorrow, and vexation of spirit: and the more wisdom, the more grief. The wisdom he here speaketh of is an acquisite wisdom, to wit, natural or civil wisdom, gotten from the observation of the creatures, or of humane affairs. Reason 1. From the means used for the getting of this wisdom, Reading and Meditation, which are weariness to the flesh, Eccles. 12.12. Study heateth the brain, intendeth and stretcheth the mind, as if the body were stretched on the Rack, yea sometimes to the breaking of a man's wits. As in wrestling there is striving, than weariness, then despair of overcoming, then giving over, then taking it up again: So in Study again and again. Reason 2. The curse of God upon the body of the creatures causeth that no use can be made of them, but with some sweat to the body, some grief and vexation to the spirit. Reason 3. Envy and Emulation in others, which breedeth a learned man disturbance, indignation, and vexation, and discontentment in ourselves that we are so much neglected, nor better respected than others of less eminency, as we conceive. Reason 4. The more knowledge we attain, the more we see our own ignorance, which addeth much grief. Reason 5. Much study drieth up the sweetest moisture in the body, whether blood or marrow; consumeth the cheerful spirits, and so breedeth morosity and harshness, which is a vexation to a man's self and others. [Calvin desired the Senate of Geneva to pardon his morosity.] Reason 6. The vanity of this wisdom falling short of Christ and his grace; which is true wisdom, 1 Cor. 1.21. Use 1. To reprove a foolish conceit of ignorant people, that think Ministers and Scholars eat the bread of idleness, come easily by their living. No calling more wasteth and grieveth him that is occupied therein, then theirs doth. The Ploughman's employment is a pastime to theirs; his labour strengtheneth his body, but theirs wasteth body and spirit; whence it is the one so long a time outliveth the other. Use 2. To teach men to bear the more with Scholars and Wiseman's weakness and morosity: they are incident to their callings. Use 3. To teach wise men to see if this be not the fruit of their wisdom. If yea, then to seek after that wisdom, which maketh blessed, and addeth no sorrow with it, Prov. 3.17. Eccles. 2.1, to 11. Verse 1. I said in mine heart, Go to now, I will prove thee with mirth; therefore enjoy thy pleasure: and behold, this also is vanity. Verse 2. I said of laughter: It is mad, and of mirth, What doth it? FRom Verse 16. of the former Chapter, Solomon hath tried what happiness might be found in his great wisdom: now he proceedeth to try what happiness might be found in his great Estate, in the pleasures and profits which it yieldeth. Parts 5. 1. Solomon encourageth himself, in this Soliloquy, to enjoy pleasure, verse 1. since he cannot find happiness in wisdom, Go to now, I will prove thee, etc. 2. He delivereth his judgement of it, verse 1, 2. It is Vanity, Madness, good for nothing, what doth it? 3. He hath declared by particular induction the special delights he gave himself to take pleasure in 1. In his diet, Wine, verse 3. 2. In his Buildings, verse 4. 3. In, Husbandry. 1. Planting of Vineyards, and making Gardens, Orchards, Pools of water, verse 6. 2. Storing of , verse 7. 4. House-keeping. 1. Retinue, verse 7. 2. Wealth, verse 8. 5. Music, verse 8: 4. He amplifieth his enjoying of these 1. By his joint laying hold of (divers) wisdom, verse 3. 2. By the end he aimed at in all his pleasure, verse 3. 3. à minori, he increased in these above all others, verse 9 4. By adding all other things like these, verse 10. 5. By his solacing himself in them all, as being his portion, verse 10. 5. He relateth the issue hereof or event, which was that upon survey he found all to be Vanity, Vexation, Unprofits bleness, verse 11. Doct. 1. Conference with ourselves in way of encouragement addeth strength and freedom to our resolutions and purposes, Luke 12.19. Psalm 43.5. Reason 1. Words are as bellows to blow up fervency and strength of spirit, as well in ourselves as in others. Reason 2. They presuppose a judgement satisfied in the lawfulness and expediency of that we go about: out of the abundance whereof the mouth speaketh words of encouragement. Use 1. To teach us to use this help to stir up our dull hearts, and to strengthen our feeble knees to any good duty, Psalm 27.6, 7, etc. Use 2. To teach us to use the like conference with ourselves in way of discouragement from sins. The same breath that bloweth up fire, cooleth hot water, Jer. 8.6. [Gen. 39.9.] Neh. 6.11. Psal. 4.4. Doct. 2. To give up ourselves to pleasure and laughter to find happiness therein, is vanity, madness, unprofitableness. Reason 1. There is emptiness in such mirth: In the midst of it the heart is sad; the end of it is heaviness, Prov. 14.13. Isay 50.11. Eccles. 7.6. Reason 2. To frolic it in the midst of so many sins and dangers, is not the part of a wise man, but of a mad man rather, Dan. 5.7. James 4.9. Use 1. To reprove the vanity and madness of Epicurean gallants, voluptuous livers. Use 2. To exhort us to believe Solomon's experience, who hath proved it to our hand; and not to place and seek happiness in mirth and jollity, Psalm 4.6, 7. Eccles. 2.3, to 11. Verse 3. I sought in mine heart to give myself unto wine, (yet acquainting mine heart with wisdom) and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the Heaven all the days of their life. 4. I made me great works, I builded me houses, I planted me vineyards. 5. I made me Gardens and Orchards, and I planted trees in them of all kind of fruits. 6. I made me pools of water, to water therewith the wood that bringeth forth trees. 7. I got me servants and maidens, and had servants born in my house: also I had great possessions of great and small , above all that were in Jerusalem before me. 8. I gathered me also silver and gold, and the peculiar treasure of Kings, and of the Provinces: I got me men-singers, and women-singers, and the delights of the sons of men, as musical instruments, and that of all sorts. 9 So was I great, and enereased more than all that were before me in Jerusalem: also my wisdom remained with me. 10. And whatsoever mine eyes desired, I kept not from them, I withheld not mine heart from any joy: for my heart rejoiced in all my labour; and this was my portion of all my labour. 11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and behold, all was vanity and vexation of spirit, and there was no profit under the sun. DOct. 1. To give up a man's self to seek his chief joys and happiness in outward comforts and delights, is to take hold of folly. Solomon here seeking to give himself to wine and great buildings and planting, and gatherings of wealth and cattles, as also to great retinue and music, to see what was the chief good thing of the sons of men, saith here of himself he laid hold on folly, vers. 3. Reason These outward delights deeply tasted of do dull and stupefy our minds to the discerning and relishing heavenly and spiritual comforts. And what is folly else but Stupor sensus in judicando? Prov. 20.1. & 27.7. Hos. 4.11. Gen. 27.4. Isaac his affecting Venison perverted his mind and will, to divert the blessings of God, and his own love from his better son to profane Esau. Feeding of sweet meats does take away the taste of our drink: so do these outward delights fed upon, infatuate the soul, to the disrelishing of the water of life. Use 1. To show us how much more folly it is to give a man's self to seek pleasure in unlawful delights, as in drunkenness, whoredom, Cards, Dice, Interludes, etc. If all lawful fruits tasted on do not satisfy; how much less will it satisfy us, or bless us, to taste of the forbidden fruit? Use 2. To wean us from placing our chiefest contentment even in these lawful profits and pleasures. It is but folly to set ●our hearts upon transitory sensual blessings, which are but trifles in comparison of Spiritual and Eternal blessings. Use 3. To stir us up to lay hold of eternal life, the favour of God, the pardon of sin, the grace of God's spirit, the ways of obedience to God's Commandments. This is as true wisdom, as the contrary is folly. Use 4. To watch over our spirits, lest they grow unsavoury, the more we enjoy outward sensual contentments and delights. Doct. 2. Wisdom may be held with the large seeking after delight, in these outward things, but with much hazard. Solomon in the end almost lost himself in these sensual delights. Reas. 1. [Qui vadit per praecipitium, vergit in ruinam] He that walketh in the uttermost extent of the borders of his Christian liberty, will soon degenerate, and fall into some licentiousness. Reas 2. The body pampered with all contentments, kicketh against the spirit, Deut. 32, 15. 1 Cor. 9.37. Use 1. To discourage us from making like trial as Solomon here did, whether man's chief good might be found in outward pleasures and profits. His wisdom was much hazarded in so doing, yea blemished and Eclipsed; how much less shall our less wisdom hold out in such trials? Better is it for us to trust and believe Solomon's experience, then to try to our cost and danger as he did. Solomon himself led himself into temptation by this course: If we will not be warned by his fall, our danger will be the more desperate. Doct. 3. God alloweth us to rejoice in these outward things (pleasures or profits) though not to seek or place our happiness in them. Reas. 1. It is the portion which God giveth a man of all his labour, Text, v. 1.10. and v. 24.26. Reas. 2. It is a just ground, and good help and means to stir up ourselves to the cheerful and thankful service of God, Deut, 28.47. Reas. 3. It doth good like a medicine, healing some bodily infirmities, and strengthening to each good duty, and to freedom in it. Prov. 17, 22. Neh. 8.10. Reas. 4. Hilaritas in Domino est indicium animi bene sibi conscij, godly cheerfulness is a token of a good conscience, Prov. 15.15. Use 1. To teach us not to defraud ourselves of such lawful delights, as the Lord alloweth us, in the good things we enjoy: we shall do him and ourselves also injury in so doing. Doct. 4. He that shall take a just account and survey of all the happiness he getteth by his worldly profits and pleasurts, shall find for his felicity, vanity; for tranquillity of mind, vexation of spirit: for advantage, no profit. Reas. 1. Of Vanity. 1. God never sowed man's happiness in those outward things; how then shall we there reap it? 2. God's curse hath brought vanity upon the whole creature, and all the fruits of it, by reason of our sin, Rom. 8, 20. Reas. 2. Of vexation of spirit. 1. The delusion of our hopes which we promised to ourselves by these outward things, must needs vex us. 2. The distempering of our bodies, but especially of our spirits by these sensual delights, must needs grieve a good spirit. Reas. 3. Of no profit. 1. For in them we save not our souls but rather lose them, Matth, 6.26. Use 1. To teach men destitute of these things, not to think themselves miserable for want of them; for they that have them, are not thereby happy. Use 2. To teach men that enjoy these things, not to presume of more good to be found in them then there is in them; no happiness can be in them: seek that in better things; he that looketh not for much from the creature, shall never be much deceived. If happiness could be found in outward worldly things, how could God be happy without the world, and before the world was made? Eccles. 2.12. to 17. 12. And I turned myself to behold wisdom, and madness and folly: for what can the man do that cometh after the king? even that which hath been already done. 13. Then I saw that wisdom excelleth folly as far as light excelleth darkness. 14. The wise man's eyes are in his head, but the fool walketh in darkness; and I myself perceived also that one event happeneth to them all. 15. Then said I in my heart, as it happeneth to the fool, so it happeneth even to me: and why was I then more wise? then I said in my heart, that this also is vanity. 16. For there is no remembrance of the wise more than of the fool for ever, seeing that which now is, in the days to come shall be forgotten: and how dieth the wise man? as the fool. 17. Therefore I hated life, because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. SOlomon having considered the vanity of wisdom and folly severally and in part, now cometh to consider of them jointly, in comparison one with another, whereof he rendereth the reason, vers. 12. because no man had better experience of both of them, than himself. His singular experience, though but of one man, may stand for a general observation, as if it had been proved by the experience of all men. He that should try these things after him, should find no more in them, than he had done. Now upon comparing of them together, he first preferreth wisdom above folly, by a comparison, 1. Of light-excelling darkness, vers. 13. 2. Of sight excelling blindness: Or of him whose eyes are in his head, above him who walketh in darkness. vers. 14. Secondly, He equalleth wisdom and folly by the events happening to the fool and wise alike. Whence he falleth 1. Into an expostulation with himself why he should then be more wise. 2. Into a resolution or acknowledgement of this vanity, besalling wisdom and wise men, which is to find the like event befalling themselves as fools, v. 15. 3. He expresseth in particular what these events be which fall equally upon both; to wit, 1. Both to be forgotten alike. 2. Both to die alike, v. 16. The effect of which in himself, he showeth to be, hatred of his life, arising from the sense of the grievousness of this passage of God's work, together with the vanity and vexation of spirit, which each thing yieldeth to him, v. 17. Doct. 1. He that will judge wisely and fully of things, must consider of them, not only in themselves apart, but jointly also in comparison one with another. Thus wise Solomon to give the more right sentence of wisdom and folly, doth not only consider them in their own worth and use apart, (which in case of placing happiness in either of them, he findeth to be vanity) but also he turneth his heart to consider them jointly, in comparison one with another. Reas. 1. It is the nature of a comparison to yield much illustration and light to the things compared, which much helpeth the judgement to discern of both of them aright. Reas. 2. In comparing our good things with our betters, it helpeth to abate our pride. Reas. 3. In comparing the evils lying upon us, with the greater evils lying upon others, it helpeth our contentment. Use 1. To teach us to do the like in all such things whereof we would take a just estimate: as in conceiving aright of our wisdom, wealth, poverty, liberty, restraint, credit, discredit, husbands, wives, children, friends, neighbours, etc. comparing them with the estates of others worse than our own, it will make us the better contented with our own portion: Comparing them with the estates of others better than our own, will abate our pride. Doct. 2. It is for men of Solomon's worth to make Solomon's comparisons. He knew by Gods own voice to him, that none should succeed him in wisdom and wealth, 1 Kings 3.12, 13. and therefore he might safely compare his own singular experience of the worth of wisdom and wealth, honour and pleasure, with the experience of all that should come after him. Reas. 1. Unless a man do know his own eminency above all others in the things whereof he maketh comparisons, he will appear no better then vainglorious, if not ridiculous. Campian challenging both the Universities, though his cause had been as good as he presumed it to be, yet coming short of sundry learned men in the knowledge of the Greek Tongue, exposed himself to just disgrace. Goliath defying the whole Host of Israel, and yet not knowing the eminency of the strength of faith, above that of Sphere and Shield, made himself a scorn and a prey. Use 1. To reprove the insolency of boasting spirits, comparing and challenging many times their equals, if not betters, to their own shame in the end. Peter preferring himself before all men, fell worse than any of his fellows; Solomon excelling all, yet maketh comparisons but of equals here, Use 12, and 25. Doct. 3. It is not for any to hope to find more benefit by the use of wisdom, wealth, honour, pleasure, than Solomon did, v. 12. By folly Solomon means the enjoying of all sensual comforts, (whereof he spoke, v. 1, to 11.) such as wealth, honour, pleasure. Reas. à majore. If he excelled all others in all these things, so far as any of them might be employed to any comfortable, or profitable, or honourable use: It is not for his inferiors in all or any of these, to find more good by them then he had done. Use 1. To teach all men to content themselves with Solomon's experience, and not look for more benefit in these things than he found. If he seeking the chief good in them, found them all vanity and bitterness, we in following his example, shall find no better success. But the world will not herein believe Solomon, though he should arise from the dead, and report no less to them. Doct. 4. There is as much difference in wisdom above wealth, and such other sensual delights, as is in light above darkness, or in sight above blindness, v. 13.14. Light excelleth darkness in sundry points. Light is comfortable, stirring up to cheerfulness and boldness, Eccles. 11, 7. But darkness breedeth sadness and timorousness. So wisdom maketh the face of a man to shine, Eccles, 8.1. But sensual delights leave a man sad and timorous. 1. Light manifesteth things as they be, Eph. 13. Darkness hideth them. 2. Light distinguisheth one thing from another: Darkness confoundeth all alike. So wisdom discovereth clearly to us the ●…e discernment of things: But voluptuousness overwhelmeth men with stupidity. 3. Light directeth a man in his way, but darkness misleadeth. So is it with wisdom, it showeth a man his way, voluptuousness leadeth aside. 4, Light awakeneth us: but darkness lulleth asleep. So doth wisdom stir up a man to his business, but voluptuousness lulleth a man asleep in laziness and security. Light excelleth blindness, as in all the things wherein light excelleth darkness (for the light of the body is the eye.) So in these things besides. 1. Sight is an Ornament to the body: blindness a deformity; By it the body is (as it were) a living dungeon to the soul without windows. So is wisdom an Ornament to the soul; but the voluptuous person burieth himself quick in obscurity and deformity, 1 Tim. 25.6. 2. Sight can discern light, if it be showed to a man: but blindness maketh a man uncapable of seeing light offered. So wisdom apprehendeth counsel and instruction, but the voluptuous person is uncapable of either, Hosea 4.11. By the voluptuous person, I mean a man seeking happiness in sensual pleasure, whether arising from profit, honour, ease, or pastime, etc. So Solomon himself understandeth himself, for he saith to himself; I will try thee with pleasure, c. 2. v. 1. he thereupon showeth what trial he took of pleasure in great and honourable works, profitable treasures, musical pastimes, etc. Use 1. To teach us that men do not straightway condemn all such things, wherein yet they do not place happiness. Solomon will not admit happiness to be found in wisdom (he meaneth natural or civil wisdom) and yet he acknowledgeth much excellency, and worth, and use of it. Use 2. To stir up men to be studious of getting wisdom above wealth, profit pleasure. Use 3. To teach wise men and learned, more contentment in knowledge, than other men take in wealth. Doct. 5. The same events, to die, and to be forgotten after death, befall both to the wise man, and to the voluptuous Epicure alike, Eccles. 9.15. Reas. 1 The curse of God upon mankind is more powerful to kill and blast men, than wisdom, much less sensuality can be to preserve their lives and memories, V e. 1. To stir up both wise men and voluptuous to prepare for death, and another life after this: Neither wealth nor wisdom can secure for death. Doct. 6. Such as employ themselves in getting wisdom and wealth, and other sensual comforts, to the intent to find happiness therein, shall in the end be weary of their wisdom and wealth, yea even of their lives. Solomon here having so employed his life, in the end cometh to this, why am I more wise? v. 15. And therefore I hated life, v. 17. Reas. 1. These things not yielding happiness, showeth us their vanity and our vanity in seeking it in them. Again hope disappointed vexeth the spirit, Prov. 13.12. (à minori.) Reas. 2. God inflicteth a more special curse upon earthly blessings, when they are set up (as Summum Bonum) in his stead. God never more powerfully and disdainfully overthroweth Dagon, then when he is exalted with the spoils of his Ark, 1 Sam. 5.2, 3, 4. So doth God then especially blast worldly comforts, when our heart is carried captive unto them. Quest. But whether did Solomon well to be weary of his life for this cause? Answ. No: He should rather have been weary of his sin in seeking happiness in these things. Life we are not to hate, but for Christ, Luke 14.26. Use 1, To wean men from placing their happiness (as the world generally doth) in these outward blessings. Certainly as it was with Solomon, so it shall be with all such; They shall in the end be weary of all these things and of themselves also. Eccles. 2.18. to 23. 18. Yea, I hated all my labour which I had taken under the Sun: because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man, or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise under the Sun. This is also vanity. 20. Theresore I went about to cause my heart to despair of all the labour which I took under the Sun. 21. For there is a man whose labour is in wisdom, and in knowledge, and in equity: yet to a man that hath not laboured therein, shall he leave it for a portion. This is also vanity, and a great evil. 22. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the Sun? 23. For all his days are sorrows, and his travel grief; yea, his heart taketh not rest in the night. This is also vanity. SOlomon in Vers. 17. told us one effect, which the consideration of the like event in death to the wise and fool wrought in him, which was his hatred of life. In this verse he addeth another effect, of the same consideration; which was, he hatred also of all his labour, verse 18. which he further amplifieth first by two causes thereof which show the like event befalling to the wise man in death, as to the fool. Where The first is, that he shall leave behind him all his labour, to wit, the great works he hath laboured in, to another that shall come after him, verse 18. The Second is his uncertainty of his son's disposition, whether he will prove a wise man or a fool, verse 19 Secondly, by the effect of the hatred of his labour, verse 20, therefore (saith he) I went about to cause my heart to despair of all the labour etc. which effect he further amplifieth by a double cause. 1. For that he having laboured in wisdom and knowledge, and equity, must leave the estate he hath so gotten, to a man that hath taken no pains for wisdom, or knowledge or equity, verse 21. 2. For that his labour hath yielded to himself nothing but sorrows, grief, restlessness, even in the night, verse 22.23. Doctr. 1. When we labour for worldly comforts and blessings (such as wisdom, wealth, honour, and pleasure be) to the intent to seek happiness in them, we shall in the end come to see our labour lost, yea become odious and weary some to us. For no man may expect to find more good by his labour after these things than Solomon did: yet this was the issue of all his labour so bestowed. Reas. As of the former hatred of life, verse 17. Quest. But whether did Solomon well, thus to hate his labour, for not yielding him that fruit he expected? Answ. No. For, 1. His labour was commanded of God, and was therefore good, Eccles. 1.13. Gen. 3, 19 2. His labour had not been in vain, if he had used it as God commanded; sundry blessings follow dillgent labour, Prov. 10.4, and 14, 23, and 22, 29. 3. God never gave labour about earthly things that blessing as to yield felicity. It was Solomon's fault to look to reap that fruit from his labour, which God never gave it. He should rather have hated the vanity of his own mind which abused his labour to a wrong end. But Solomon doth well to tell us plainly, how it fell out with him upon his labour so bestowed, that we may also see what we may expect in the like case. Use 1. To teach Scholars that labour for natural or civil wisdom, and other men that labour for wealth, or honour, or pleasure, not to expect or seek greater happiness in them then they are able to yield. If we do, we shall find our labour lost, yea wearisome to us in the end. These things we may labour for, but not as our chiefest good, but to some further higher end. If these things be the top of our hopes and desires, and the last end of our labour, we shall lose our labour and happiness both. Obj. But do not many Scholars that seek for no further happiness than learning and wisdom, find good contentment therein, free from such hatred of their labours? And so do not many worldlings find the like in their wealth etc. and never think their labour lost? Answ. True: But such men never cast up their accounts, as Solomon here did, to see whether they have indeed found true cause of contentment, true happiness indeed in these things. If they had or did, doubtless they would find no better issue, than Solomon had done, Verse 12. Doctr. 2. It is a wearisome and odious thing to seek happiness in those things, which we must leave behind us. As Solomon was to leave all those great works behind him, which he had wrought by his great wisdom and wealth, together with all the comforts which they afforded him [1 Tim. 6.7, 8.] Reason 1. From the great need we stand in of happiness when we depart hence: yea then have we most need of it; if otherwise we then fall of it, we become eternally miserable. Use 1. To show the excellency of godly men above others; they carry the happiness with them, which others leave behind them, Prov. 12.26. When a worldly wealthy man hath made his will and left all his estate to such and such, what hath he left himself to carry away with him, but the anguish and misery of a guilty conscience, and the expectation of worse? Use 2. To exhort therefore to labour more for godliness then all earthly blessings. It is indeed great gain which will go currant in this world and that which is to come, 1 Tim. 6.6, and 4, 8. It is a great gain that bringeth God's blessing and no sorrow with it, Prov. 10, 22. Doct. 3. A wise man may have a son grown up to man's estate, and yet be uncertain what he will prove, when he cometh to enjoy his father's living. Solomon was old before he fell to Idolatry; 1 Kings 11.4. and some years he must needs spend in building those Temples to his wife's Idols, after which time he wrote this Book, so that now he was become very old. And therefore Rehoboam could not be young when he wrote it; for he wrote it not long before his death, and at his death Rehoboam was 41 years old, 1 Kings 14.21. And yet Solomon notwithstanding all his wisdom and deep insight into the nature of all the creatures, and into the manners of men, he was not able to say, whether his son would become a wise man or a fool. Reas. 1. From the government of wise Parents over their children, which keepeth them in from showing forth their own spirits; [Donec liberius vivendi sit copia Adoles centulis, quî vitam scires aut Ingenium nosceres dum aetas, metus, magister prohibebant?] Reason 2. From the change of outward estate, which often changeth inward conditions Honours mutant mores, Sixtus, an humble crouching Cardinal, but none so resolute and stour a Pope; A Cardinal of the Spanish Faction, a Pope against Spain. Reas. 3. From the various dispositions of some young men especially. Rehoboam himself sometime doth foolishly after his coming to the Kingdom, 1 Kings 12.14. sometimes wisely, 2 Chron. 11.5, to 12, 23. If he were thus various after he came to the Crown, how much more before? Use 1. To teach youth to take notice of their own uncertainty of spirit, that they may more seek to be established with grace. Use 2. To teach Parents as much as may be to season their children with grace, and to teach them in the Trade of the best ways especially: and then are they most likely to foresee their constancy, Prov. 22.6. Use 3. To exhort Parents, to train up their children above all graces to humility: For pride is the only sin for which God is wont to strike with madness, Dan. 4.30, 31, 32. That other cause of distraction, to wit, spiritual anguish through brokenness of spirit, (Psal. 88.15.) which Heman fell into, will not blemish reputation of wiseome, 1 Kings 4.31. God is wont to heal it. Doctr. 4. It is a wearisome vanity tending to make a man to despair of all his labours; a wise man and an honest man, to leave his estate either to an heir of whose wisdom he is uncertain, or to any who hath not laboured after wisdom and honesty, verse 19.20, 21. This double vexation befell Solomon; first he was uncertain what his son would prove, wise or foolish. 2. He saw for the present, he took pains neither for wisdom nor equity (or honesty) as himself had done: yea, it may be he also foresaw what loss of his estate might befall his son, ten parts of it to fall to Jeroboam, a man that made Israel to sin. And yet in Libanus and other parts of Israel, Solomon had built much, 1 Kings 9.19. Reason 1. For so a wise man is likely to be a drudge to a fool: an honest man to a wretch, a painful man to an idle. Use 1. To wean wise men and so all men from voluptuousness, that is, from placing their happiness in earthly comforts. Otherwise it would never have thus vexed Solomon to have been uncertain of his heir. For it would have contented him, and aught so to have done. 1. To have enjoyed the comfort of his own labours himself whilst he believed, Psal. 128.2. 2. To have employed them in his life time to the good of others. 3. To have trained up his heir, with as much good education as he could. 4. To have disposed his estate at his death as wisely as he could. 5. To clear doubtful events to God, who disposeth of all things wisely and justly. Use 2. To moderate men's eager pursuits after wealth: little know we what manner of men we labour for. 3. To reprove our carnal confidence who think to make sure to leave our estates in a good hand, and there to abide from one time to another. A thing more than Solomon could foresee or provide for. 4. To moderate our judgements, when we see men's estates fall into the hands of foolish and prodigal heirs, not straight to think they were ill gotten. Solomon had laboured in equity as well as in widome, and got all his estate honestly, yet it was scattered (ten parts of it) in his sons days in the hands of a stranger. Doctr. 5. To seek felicity in wealth and pleasure, etc. will put a man to continual grief and restlessness day and night, verse 22, 23.1 Tim. 6.10. Riches and pleasures are as thorns, not only to choke good seed in us, Luke 8.14. but also to prick and pierce ourselves with many sorrows. Reason 1. Their multitudes are a burden, Eccles. 5.12. as many on a man's bed, will put him into a swear, and not suffer him to sleep; so multitudes, and abundance of wealth. For they carry with them many Cares, Fears, and Uncertainties. Use 1. To wean us from seeking such troublesome comforts. Labour we for riches so as we may have them with God's blessing, which addeth no sorrow: Prov. 10.22. Use 2. To exhort to labour for spiritual treasure which makes our sleeps sweet, and our days comfortable, Job 35.10. Psal. 77, 6. Prov. 15.15. Eccles. 2.12. to 23. WHen Solomon saw that the exercise of his wisdom about the creatures, and his employment of all the creatures unto delight, which he calleth madness and folly, did neither of them satisfy his heart, but both of them alike yield him vanity and vexation of spirit; it gave him occasion to consider, whether they were not both of them in comparison equal, or what excellency there was in the one above the other. And this he could as well as any undertake, because he excelled all men in wisdom, 1 Kings 4.30, and Chap. 3.12. Doctr. 1. A wise man that shall compare together wisdom and folly (that is the exercise of wisdom about the knowledge of the creatures, and the employment of a great estate to try what chief good there may be found in creature comforts) shall find as much excellency in wisdom above folly, as in light above darkness, in sight above blindness, verse 13.14. See this opened and applied in the notes on pag. 42, 43. Doctr. 2. Though the excellency of wisdom above folly he as great as the excellency of light above darkness, and of sight above blindness, yet one event happeneth both to the wise and foolish; which Solomon proveth by instances, both, 1. Dye alike, 2. Are forgotten alike; vers. 14, 15, 16. Reason. From the condition of the creatures, they are temporal, and serve to support a temporal and mortal life: but when this life is ended, we leave them and they leave us. Use 1. To teach wise men and fools too, to prepare and provide for another life, and honourable remembrance after it, by another course; then either wisdom or wealth. Faith is the only way, 1. To eternal life, Joh 11.25, 26. 2. To honour, Hebr. 11.2. Doctr. 3. To consider the like event, befalling to the wise and to the foolish, it may breed in a wise man that exerciseth all his wisdom and labour about creatures and creature-comsorts, deep discontentment, sadly to be weary both of his wisdom, and of his life, and of all his labour, wherein he hath exercised his wisdom under the Sun. Verse 15. Why was I then more wise? Verse 17. Therefore I hated life. Verse 18. Yea I hated all my labour. Verse 20. And I went about to cause my heart to despair of all my labour. Reas 1. From discerning the equality of the like event to himself, as to the foolish, to wit, 1. To die, 2. To be forgotten. 2 From the necessity of leaving all, vers. 18. 3 From the uncertainty of the wisdom, or folly of such to whom he shall leave it, verse 19 in likelihood to leave all to such as have not laboured in wisdom, knowledge, and equity, as Solomon left all to Rehoboam who was foolish and weak, 1 Kings 12, 8. 2 Chron. 13.7. Jereboam, who though industrious, 1 Kings 11.28. yet laboured not in equily. 4 From the portion which a wise man reapeth of all his labours, to wit, sorrow, grief, restlessness by night, verse 22. Quest. But was it well done of Solomon, thus to be discontented, and weary of these good gifts of God? 1. His wisdom, 2. His life, as well as of his labour. Ans. No: But Solomon did well thus to confess his own distemper, before the Church, to let them and us all see what we shall get by employment of our wisdom, and great estates to seek happiness in creature-comforts. To exercise our wisdom in the knowledge and study of the creatures, to employ them or to teach others to employ them in Physic and Chirurgery, it would never have made a man weary of it in that course. And in like sort to employ our great estate in due supportance and refreshment of ourselves, education of our families, maintenance of Church and Commonwealth, succour of poor widows, and fatherless (as Job did) would never have made a man weary of his Labour. But to try to seek what happiness might be found in all creature-comforts, that is it which is vanity and vexation, and maketh a man weary of wisdom, life, labour. As if a man should employ his wisdom (Art and skill) in the Secrets of nature, and lay out a great estate to find the Philosopher's stone, what shall he find at length but cause to be weary of his wisdom, life, and labour so bestowed in vain? Reas. 1. From the curse of God upon wisdom, wealth, and labour bestowed upon an end which God never ordained them unto. Use 1. For a warning to Scholars, not to bless themselves in all the wisdom they get by the study of the creatures, nor in all the labour they take about that knowledge so as to make it their end to excel herein: but so to subordinate all to some of God's ends, that he may accept them and their labours, lest otherwise he make them weary of all thorough discontentment. Use 2. To teach men of estates not to bless themselves in their great estates, nor in all the creature comforts they can get by them; It will at length leave them in deep discontentments. Use 3. To teach us so to use our wisdom and estates, as the employment thereof, the fruit thereof may not die with us, but may be carried along with us, Rev. 14.13. Then it will not grieve us (as it did Solomon verse 18.) to leave our labours behind us. Use 4, To endeavour faithfully the good education of our children, that whether they prove wise or foolish, we may have comfort in our conscionable care of their good. And we faithfully endeavouring their good, shall find God ordinarily blessing our endeavours so far to them, as we shall leave all behind us to them with comfort. Eccles. 2.24.25, 26. 24. There is nothing better for a man than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. 25. For who can eat? or who else can hasten hereunto more than I? 26. For God giveth to a man that is good in his sight, wisdom and knowledge, and joy: but to the sinner he giveth travel, to gather, and to heap up: that he may give to him that is good before God. This also is vanity and vexation of spirit. THere is no good in man that he should eat and drink, etc. even this I saw, that was from the hand of God, etc. Solomon having said that man hath no portion out of his labours, but grief for his travel, verse 22, 23. he here rendereth a reason of it taken from the continent or efficient cause of goodness, which he saith is, 1. Not man; it is not in his power to reach it, or give it. 2. But God, whatever good we receive, verse 24. whereof he rendereth a double reason. 1 From his own experience, verse 25. themselves was as able and ready to seek good in the creatures as any: and yet he could get no other good out of them, then as it is said, vers. 22, 23. 2 From God's manner of dispensing these good things of this life, to wit, the wise & joyful use, and benefit of them to the good man: the travel about them, to heap them up to the sinner, and that also for the good man's use verse 26. which argueth that the finding of good by all our labours and travel, is not in man's hand, but Gods. Whereupon he addeth this usual Epiphonema that this also is vanity, and vexation of spirit, verse 26. There is no good in man, or in the power of man: So I translate the words in the same sense, as the same words are translated, Chap. 3.12. Doctr. 1. To enjoy any good by our labour, yea so much as to eat or drink with comfort, is not in man's hand, but it is the gift of God, Jam. 4.13, 14, 15. Eccles. 3.12, 13. There is a threefold good, which our souls might enjoy by our labours, 1 The having of the creature, 2 The use of it; 3 The benefit of that use. None of these is in the power of our labours to attain unto. 1 Not the having of the creature itself, Eccles. 9.11. Levit. 26.19, 20. Deut. 8.17, 18. 2 Nor the use of it, either to ourselves, which may be intercepted (as the use of meat and drink) 1 By sickness Psal 107.18. Job. 33.20. 2 By sadness, Psal. 42, 3, and 102, 9 and 80.5. 3 By sudden fears, and dangers, 1 Sam. 30, 16, 27. 1 Kings 7, 19, 20. Psal. 78, 30, 31: 4 By Covetousness, Eccles, 4.8, & 6.2, 5 By scruple of Conscience, Acts 10, 13, 14. or to others. 3 Nor the benefit of the Use, which is cheerfulness and joy in it, the refreshing and nourishing, which the creature might yield, Haggai 1, 6, Acts 14, 17. The benefit of doing good to others is acceptance: but that is of God too, Rom. 15.31. Reas. 1. Since the fall, the good which God put into the creature, (Gen. 1, 31,) is accursed to us for our sin, so that now labour and sorrow, is all our portion from the Creature, Gen. 17.19. 2 Goodness residing chief in God, is to be found in the creature only by participation, and that at his pleasure, Matth. 19, 17. By Adam's fall goodness is devoted to the second Adam; to wit, the goodness of the creature, Heb. 2 6, 7, 8. Hence from him it is derived to us. Use 1, To reprove, First confidence in ourselves, for the getting of this or that good by any means we can use, Jam. 4.13, 14, 15. Secondly, acknowledging the good we have to have come from our own means, Hab. 1.16. Amos 6.13. Thirdly, The abusing of meres and drinks, and other creatures to vanity, riot, and mischief, etc. the gifts of God are to be used to his service and praise, Hos. 2.8, 9 Use 2. To exhort to look up unto God for the finding of good in all the means we use: and to acknowledge him in the attaining of it. The Heathens did so to their false god; how much more we to the true? Dan, 5.4. We thank our Host for our good cheer; how much more should we thank God for it? 3. To teach us to look up to God, that we may find good in his Ordinances especially. For spiritual and eternal good things are least of all in the power of the creature, to give or to receive. Doct. 2. It is not for any man to look to find more benesit by his labours or by the creatures gotten and used by him, than Solomon did. Reas. No man knew the creatures better than he, nor how to use them to better purpose: neither can any man go about to get benefit by them more wisely, or more seriously. Use. To teach us to content ourselves with his experience; if he found no happiness by all his labours about the creature, if he found nothing by the creature, but his labour for his travel: no more shall we, if we depend upon our labour, or upon the creature, or seek happiness in either. Doct. 3. God giveth to the godly, wisdom, knowledge, and a cheerful use of the fruits of his labour, but to the wicked labour and drudgery, for the benefit of the godly; [verse 26.] A man good in God's sight, is here meant the godly, as opposed here to the sinner, Job. 27.13, 16, 17. Prov. 28.8. Reas. 1. It is the end of God's predestination, that all things befalling the wicked, should redound to the glory of God's mercy towards the elect, Rom. 9.22. 2. The godly having Christ, have the world as theirs, and all the comforts of it, 1 Cor. 3.21, 22, 23. 3. The godly using the creatures and their own labours about them, in their right place and kind, reap that benefit from them which any way they can yield, Matth. 6.33. They in that way find the blessing of God which exempts from sorrow, Prov. 10.22. But the wicked taking the creatures for their chief good, fall short of God, and of that good also from the creatures and their labours about them, which otherwise they might attain. Obj. But doth it not oft fall out contrary, that the wicked have the world at will, and not so the godly, Job 21.7, to 13. Psalm 73.3, 4, 5. and 17, 14. Answ. First, It is so as Solomon speaketh here with many godly, they enjoying a wise and cheerful use of their labours and of the creatures; and contrariwise many wicked labour and toil, and that uncomfottably, for the good of the godly. 2. A little the righteous hath, is better than great treasures of many wicked, Psalm. 37.16. For, 1. The joy of Hypocrites and worldlings is but for a moment, Job. 20.5. Isai. 50.11. 2. Their prosperity is pernicious to them, Prov. 1.32. 3. The great estates of wicked men never resteth till it be devolved into the hands of the godly: but is mean while tossed as a Tennis ball from one hand to another, from one family to another. Use. To exhort to godliness. The godly are good in God's sight, they have comfort of their labours; The wicked men's labours is also for their benefit and comfort. Doct. 4. The disappointment of a man's labour is a vanity and vexation of spirit, especially to such as seek for happiness in their labours about the creatures, verse 26. Reas. It is a curse of God, Levit. 26.16. Use. To stir us up the more to godliness thereby we shall find good in our labours, or if we be disappointed; that also will work our further drawing near to God, Hos. 2.6, 7. Eccles. 3.1. to 9 Verse 1. To every thing there is a season, and a time to every purpose under the heaven. 2. A time to be borne, and a time to die: a time to plant, and a time to pluck up that which is planted. 3. A time to kill, and a time to heal: a time to break down, and a time to build up. 4. A time to weep, and a time to laugh: a time to mourn, and a time to dance. 5. A time to cast away stones, and a time to gather stones together: a time to embrace, and a time to refrain from embracing. 6. A time to get, and a time to lose: a time to keep, and a time to cast away. 7. A time to rent, and a time to sew: a time to keep silence, and a time to speak. 8. A time to love, and a time to hate: a time of war, and a time of peace. 9 What profit hath he that worketh, in that wherein he laboureth? TO every thing there is a limited term (or Period) and a time to every will (or purpose) under the heaven, etc. Solomon having showed the vanity of all the creatures towards the attainment ol felicity: and that First, partly by their own nature, Cap. 1.1, to 11. Secondly, partly by the great experience and trial which himself had taken of them, both in, First, The knowledge and study of them, Chap. 1.12, to 18. 2. The employment and improvement of them to sensual delights, Chap. 2. he in this Chapter (the former part of it) and in these words showeth the vanity that lieth upon the estate and actions of men, by the vici●…itude and variety of them, and that by the determined Appointment and limitation of God's purpose and providence. Parts of the words, First an Assertion that all things under heaven are subject to variety and vicissitude of changes, and that by the determinate appointment and limitation of God, verse 1, to 8. 2. A Collection or inference of the unprofitableness of men's labours in regard thereof. The Assertion he first delivereth in a general Proposition, verse 1. Secondly, He declareth and proveth it, by an induction of 28 particulars, verse 2, to 8. In the Assertion the word translated Season, is a set or limited time or a determinate period, as the word is used for an appointed set time, Ezra 10.14. Neh. 10.34. And the meaning is not to show there is a fit season allowed us of God for all things done under heaven. For First, That is not true: If it were, what is that to demonstrate the vanity or unprofitableness of men's labour about the creature, which is here the scope of Solomon? And when he saith to every purpose, or as it is in Hebrew, to every will, he meaneth by a Metonymy, to every thing which a man willeth, or purposeth, or performeth. In the Induction, the 28 particulars consist of 14 pair of contraries: wherein a man changeth from one contrary estate or course unto another, whereof the first pair is natural; to be borne, to die. Secondly, the rest voluntary; and they are either, First, private and domestical, as a time. 1 Of planting and pulling up: 2 Of breaking down and building: 3 Of weeping and laughing: 4 Of mourning and dancing: 5 Of casting away and gathering stones: 6 Of ●mbracing and refraining: 7 Of getting and losing: 8 Of keeping and casting away: 9 Of renting and sewing: 10 Of silence and speech: 11 Of love and hatred: Secondly, Politic, as First, Of killing and healing; Secondly, Of War and Peace. Eccles. 3.1, to 9 DOct. 1. The times that pass over us, bring upon us many changes, yea often from one contrary to another. Doct. 2. To every change that befalleth us, even to every state and business of men under heaven, there is a time limited and determined by God. Doct. 3. This change of men's estates, and the limitation of the times thereof, leaveth a man no profit by all his labour towards the attainment of Happiness: But for brevity sake; all these may be handled together, Doct. 1. As the main proposition of the Text. Doct. 2. As the principal reason of it. Doct. 3. As the chief use of both. For proof of the first Doctrine, Psal. 30.5, 6, 7. Lament. 1.1, 2, and 4, 1, 2, 7, 8. Isa. 1.21, 22. John 21, 18. The people sometimes cry Hosanna, sometimes Crucify; Peter fometimes maketh a glorious confession of Christ, sometimes a gross denial; Paul sometimes as an Angel of God, Gal. 4.14. sometimes an enemy, Gal. 4.16. Nabuchadnezzar sometimes flourishing in his Palace, sometimes grazing among the beasts restored again. Reason 1. From the determinate purpose of God to limit men's times and changes, Job. 14.5, and 7, 1. John 7.30, and 8, 20. Luke 13.32, 33, and 22, 53. Acts 13, 25, 26. Psal. 31, 15. Acts 17, 26. Dan. 5, 26. Grounds whereof, First, God's sovereignty over us, and so his dominion over our times, Acts 1.7. The heir while under age hath his time limited, Gal. 4.1. Secondly, God's faithfulness to us, Psal. 119.75. If our times were in our hands, we would never see ill times; If in Satan's hands, he would never suffer us to see good days. Thirdly, Our aptness to settle upon the lees, and to corrupt if not changed, Zeph. 1.12. jer. 48, 11. Psal. 55, 19 Secondly, From the contrary principles dwelling in us, whence variety, yea contrariety of changes of carriage, Gal. 5, 17. Thirdly, from the Instability of all the creatures, and their outward estates, by reason of the curse, Gen. 3.17. which though to the godly it be changed to a cross, yet the cross abideth to them, the curse to the wicked, 1 Kings 14.15. Use 1. To wean us from fastening our hopes and desires after happiness in any estate here below, Matth. 6.19.20. Prov. 23.5. 1 John 2.15, 17. The unsettledness of all things here below, demonstrateth their unprofitableness unto happiness. Secondly, to keep us from presuming of our own undertaking, and from profession of absolute purposes and promises, without subjection to the will of God, Jam. 4.13, 14, 15. Luke 12.19, 23. Prov. 27.1. 3 To moderate our mourning in hard times, and our rejoicings and confidences in good hours, Psalms 39.9. and 115, 3. Mich. 7.7, 8. Psalm 30.6, 7. 4. To stir us up to seek and wait for a settled mansion in heaven, Heb. 13.14, 5. To take off the plea for dancing hence. For it is not said there is a lawful time to dance, but a limited time. Herodias daughter (Salome) had a time to dance, as to earn half a Kingdom for a dance, and to get john Baptists head; So another time of a contrary dance, when falling through the Ice (if we may believe Nicephorus, lib. 1. cap. 20.) her feet capered under water, and her head being cut off by the Ice, it danced above the Ice. We read First, of a Religious dance, Lxod. 15.20. Secondly, of a civil dance to entertain Conquerors judg. 11.44. 1 Sam. 18.6. Luke 15.25. when the eyes are set upon joy. But, not in marriages, where is more temptation to lust. Tully pro Muraena▪ Nemo saltat sobrius nisi forte insaniat, neque solitudine neque in convivio honesto & moderato; especially its unmeet in N. E. and that now when the Churches of England are in such distress, Ezek. 21.10. Eccles. 3.10.11. 10. I have seen the travel which God hath given to the sons of men, to be exercised in it. 11. He hath made every thing beautiful in his time: also he hath set the world in their hearts, so that no man can find out the work that God maketh from the beginning to the end. SOlomon in the former verses of this Chapter argueth the vanity that lieth upon the estate and actions of men by reason of the vicissitude and variety of them, and that limited and determined, by the Appointment of God. And from thence he inferreth the vanity and unprofitableness of men's labours to seek for happiness in creature comforts, verse 1. to 9 Now therefore lest men should slightly pass over these varieties of changes that pass over them, and make no profitable use of them (as if they came by fortune or chance, or God's neglect of the government of the world) Solomon here preacheth to us a fourfold profitable use and observation of them. 1. That God hath given this travail to the sons of men, to exercise themselves in observing and finding out God's work in them all, verse 10. as 1. Having made every thing beautiful in his season. 2. Having put the world in the hearts of men, verse 11. 2. That whatsoever our estate be, we should not look to find the chief good in them, but be doing good with them, verse 12.13. and take such good from them as they afford, verse 12, 13. 3. That these changes are wholly and unchangeably in God's hand, and aim at a gracious end, that men should fear before him, verse 14. 4. That there is to be observed a settled order in this variety of changes, as in the motions of the Heavens, v. 15. Doct. To consider and find out the work of God in all the variety of changes that by his appointment do pass over us, it is a travail given of God to exercise the sons of men: As in searching out the creatures, it was a travail given of God, Eccles. 1.13. So here to search out the work of God in all changes that befall us, Psa. 111.2, 3, 4. Reason 1. From the beauty to be observed in every work of God (that is in every change befalling us) in its season. To the beauty of the body there concur three things, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when no member is defective or superfluous: good constitution; every maim is a blemish: every superfluity is a deformity. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partium, when one part is proportionable to another, and all suitable to their end, and to their head, good proportion. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well-colouredness, or well favourednesse, good complexion. So in God's work about us there is 1. A perfection, as in the creatures, Isay 40.26. So in his government of us, Deut. 2.4. Isay 5.4. 2. A Symmetry or proportion, First between the Lord and his work, 2 Tim. 2.13. Ezek. 20.9, 14, 22. Secondly between his former and latter works, Judges 6.13, 14. Thirdly between the instrument and the work God doth by it [multuin refert Davusne loquatur an herus] Arrogant cruelty becometh Pharaoh; Profane blaspbemy, Rabshekah; Cursing, Shimei; Treason, Judas, Isay 32.6, 8. Fourthly between God's deal with us, and ours with him, Psalm 18.24, 25, 26. The wildfire of lust in Sodom was punished with wildfire and brimstone. So in destroying the Egyptians Firstborn, Exodus 4.22, 23. So in Nadab and Abihu. So in Adonibezek, Judges 1.6, 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well-favourednesse: It is a beauty in the countenance. First Cheerfulness. Secondly Lightsomness. First, there is a cheerfulness in God's works at last, Gen. 45.7, 8. James 5.11. Heb. 12.11. They have a pleasant countenance, Psalm 92.4. & 58.10. Secondly, there is a lightsomness in them, giving light and instruction, Psalm 107.43. Reason 2 From Gods putting the world into our hearts, verse 11. where by the world is meant, First, not only the creatures, the world of them; Secondly, but chief the world of changes of the creatures, of which Solomon here speaketh; hath put the world into their hearts, implieth that God hath put into our hearts, First, some desire and delight to search and find out the work of God in all the changes that pass over us. So putting into the heart implieth desire and delight in a thing, Psalm 40.8. Secondly, ability to do it, Jer. 31.33. Both together are expressed by that phrase, Revel. 17.17. The ground of which is our impotency and impossibility, without this putting the world into our hearts, that ever we should find out the work of God from beginning to the end, Text verse 11. Use 1. To stir us up to observe add find out the work of God in every change of estate that passeth over us: It is else a brutishness in ourselves, Psalm 92.5, 6: It is a dishonour to God and to his work, Isay 5.12. It is an enlargement of knowledge and favour from God to consider his works, Psalms 107.43. As when a good workman seethe a man taken with his work, he is willing to show him all his Art in it. 2. To teach us not to disparage, or slight, or dislike any of God's works, but to magnify them. They are every one beautiful in his season, Job 36.24. Isay 45.9. Psalm 64.9. This magnifying of every work of God (as beautiful in his season) will keep us from discontentment and murmuring at God's providence, whatsoever it be that befallerh us or ours, Joh 1.20. Psalm 39.9. 2 Kings 20.19. It may seem an uncomely thing to take fair and full clusters of sweet Grapes, and to tread them and press them in a winepress to leave nothing in them but husks, till in the end you see what sweet wine is pressed out of them, which keepeth lively and sweet, when else the Grapes left alone would be rotten. Use 3. To teach us to improve and employ that knowledge of the world (that is of all the changes that befall us in the world) which God hath put into our hearts, to find out the council and work of God therein. It was happiness to Hester in her advancement, Hester 4.14. To David in crosses, Psalms 119.67, 71, 75. Obj. Yea saith one, if I could but spell out God's meaning in his works and deal with myself and mine, it would give me great contentment Answ. 1. In evils observe, First what thou wast doing when a cross befell thee, Dan. 4.30, 31. Secondly, what conscience suggesteth to thee, Gen. 42.22. Thirdly, the proportion of the affliction to thy sin, Judg. 1.7. Fourthly, cast all Idols out of thy heart, and inquire of the Lord his meaning, that thou mightest know it and do it, Psalm 25: 9, 12. God was long in answering Johanan and his company, even long after a Sabbath, because they sought in hypocrisy, Jer. 42.20. 2. In good things observe, First the opportunities and advantages God putteth into our hands, according to his word, Hester 4.14. Secondly, the great works God hath in hand; and derive your Brooks to run into that stream, Jer. 45.4, 5. Now God is advancing Reformation, pursue we that. Eccles. 3.12, 13. Verse 12. I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13. And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. I Know Good (that is, the Good of man) is not in them. These words contain in them the second profitable observation which Solomon hath made of the variety of the changes of our creature-comforts and discomforts, and employments about them; to wit, that the good of man is not to be found in changes of creature-conditions, and employments or labours about them, but to enjoy the good of them, and to do good with them; which he amplifieth by a twofold Argument or Reason. Reas. 1. From his own certain judgement or experience of them, I know that good is not in them, v. 12. Reas. 2. From the proper cause of any good or comfort that a man can either take himself or give to others by the creatures, or by his labour about them, it is the gift of God, verse 13. Doct. The good of man is not to be found in the creatures, but it is from the gift of God, to do good with them, or to enjoy the good of them. His meaning is not that there is no good in the creature; for that were contrary to Gen. 1.31. But that 1. The chief good of man is not in them. 2. That it is not in themselves to minister their own good to us without the gift of God, Job 28.2, to 12, etc. to the end of the Chap. Eccles. 2.24. Reas. 1. From the end of all the creatures, and of all their changes about man, and of our labours about them, they are all for us as their end, Psalm 115.16. Gen. 1.26. Deut. 4.19. And therefore our good cannot lie in them, but their good rather lieth in us. Reason 2. From our forfeiture of the good that is in them by the Fall, that now the good in which they were created 1. Is much impaired. 2. Is not yielded to us without a renewed gift from God, Gen. 3.17, 18, 19 Which curse is increased by actual sin, Gen. 4.12. Isay 7.23, 24. Levit. 26.18, 19, 20. Haggai 1.6. & 2.16, 17. 3. From the emptiness of our hearts to do any good, or to make any good use of what changes befall us, Hos. 14.8. John 15.5. 2 Cor. 3.5, 4. From the Prerogative of Christ, as to teach us to profit Isay 48.17. God in Covenant, the Holy One of Israel, our Redeemer. Use 1. To set before us the frame of the spirit of a christian penitent soul; It knoweth his good is not in the creature, nor in any creature-comfort, nor in any creature-changes, nor in any creature-labours. Use 2. To look for no more from the creatures than is in them, and that way wherein we may get it out of them. Chief good is not in them; nor can they yield that good which is in them but by the gift of God: With the gift of God, and by it, you may eat, and drink, and rejoice in the enjoyment of the good of your labours, and do good to others in your life time by the creatures. Use 3. To move men to repentance that have restrained the good of the creatures form themselves, Exod. 22.22, 23, 24. Jer. 5.24, 25. Use 4. To seek and expect the good of any creature, or of our labour about it, by Prayer and Faith in the blood of Christ, Matth. 6.11. 1 Tim. 4.3, 4, 5. Use 5. To stir up such to thankfulness as both take good and do good by all the changes that pass over them: It is God that worketh the power of the will to will, and the power of the whole man to do; and therefore we are to fear before him, Phil. 2.12, 13. Else a wise man may act foolishly, and a strong man weakly, in many fair opportunities. Eccles. 3.14. Verse 14. I know that whatsoever God doth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him. COherence see in verse 10, 11. Doct. What God himself doth, that taketh place in every Age, without any addition to it, or taking aught from it by any creature. The meaning of the words cannot be, that every work of God is everlasting: For no work of God is so, but the Angels and souls of men, the highest Heavens, and the bodies also of men after the Resurrection. But whatsoever God doth, that shall be for ever; to wit, It shall take place in every Age. It is not (to wit for the creature) to add to it. It is not to take away from it, Psalm 33.9, 10, 11. Eph. 1.11. Job 23.13, 14. Matth. 5.36. & 6.27. Prov. 19: 21. & 29.26. John 19.10, 11. Some grant a general concourse of God's providence to every thing done by the creature, seeing he sustaineth all things in their Life, Motion, Being; but do not acknowledge a special concourse to the producing of each particular act, as inclining to it, and determining of it, unless the act be supernatural. But surely, as God inclineth and determineth the will by gifts of grace, by motions of the spirit (exciting and enlarging the heart) and good objects unto spiritual acts; so doth he incline natural agents of natural acts by natural dispositions; and voluntary Agents to moral and civil acts by moral and civil Dispositions, Motions, Objects, Exod. 12.36. And casual Agents to casual events by casual occurrences. Reason 1. From the nature of God; he is the first and universal cause, Eph. 1.11: Rev. 1.8. Rom. 11.36. and therefore concurreth to every effect. Adam under God is the first cause of all the sons and daughters of men, Acts 17.26. But he is not the cause of all their actions; for he produceth them voluntary Agents: And therefore what they do by choice of their own will, he is no cause of that, seeing he inclineth not, nor determineth their will to it, save only as he propagateth to them natural pravity; else he was not the cause of Cain's murder of Abel, which is more plain in other parents; Causa causae is causa causati, holdeth in natural Agents, not voluntary. But God is the first cause, not only of all causes, but of all effects, First, of good things per se, Jam. 1.17. Hos. 14.8. Secondly, of evil things, by accident or occasion, Acts 4.27, 28. 2 Sam. 12.11, 12. Reason 2. From the nature and condition of the creatures. They are all God's instruments, Heb. 1.14. Isay 10.5, 15. & 44.28. Joel 2.25. Matth. 8.8, 9 Obj. 1. There ●…eatures may be said to be God's instruments, because he may and doth use them when he will; not that he doth always use them. Answ: Yes always when they work at all: The Devil himself, and all his instruments, are indeed but God's instruments: So Faith beholdeth them, Job 1.21. Hence always God's ends are more fulfilled than the ends which the instruments aimed at, Gen. 45.7, 8. with Ch. 37.20. Obj. 2. Hos. 8.4. Answ. It's meant, Not of his Providence; See 1 Kings 12.24, But of his Ordinance. Obj. 3. Zach. 1.15. Ans. They helped forward destruction beyond God's approbation, but not beyond his providence. Obj. 4. What need then of Counsels, Commandments, Rewards and Punishments? Answ. As if the wind need not blow, because a windmill cannot move but in, and by the wind. These Commandments and Counsels, etc. are the blasts by which God moveth us. Obj. 5. Thus you take away free will from the creature, not only in acts of spiritual grace, but even in moral and civil actions? Answ. No such matter: For God determineth all actions, not by imposing necessity upon the will, but by inclining it according to the nature and liberty of it; to wit, 1. In good actions, by, First, infusing good gifts, Exodus 12.36. Secondly, exciting by good motions. Thirdly, Propounding good objects. 2. In evil actions, by, First, eliciting the evil within into outward act; First, by leaving to Satan, and evil objects, John 13.2. Secondly, by propounding good objects, Psalms 105.24, 25. Secondly, occasioning the choice of evil (as Adam's fall.) First, making the Subject mutable and declinable. Secondly, giving leave to instruments to tempt, as Satan in the Serpent. Thirdly, by propounding objects: Fair Fruit, Good Name. Use 1. To teach us to fear before the Lord, Text, Phil. 2.12, 13. Jer 10.5, 6, 7. Our Saviour calleth us to fear him that can cast both body and soul into Hell, Luke 12.4, 5. How much more to fear him that can cast both body and soul into sin, which is worse than Hell, and or himself most pure and holy in so doing, Isay 6.3, 9, 10. Use 2. In God's fear to acknowledge him in all our ways, as those who can do nothing without him, and who worketh all our works for us, Prov. 3.5, 6, Psalm 57.2. Isay 26.12. Use 3. To look higher than the creature in all things befalling us, which will train us up to 1. Patience in evils. 2. Contentment in evils, Job 1.21. 2 Sam. 16.10. Psalm 39.9. 3. Thankfulness for that which is good, Gen. 33.10. Neh. 2.8. Ezra 7.27. 4. Fruitfulness, or making a good use of all occurrences, whether good or evil, befalling us. If God's hand be in every thing, surely good may be gathered out of it, Psalm 116.16. Amos 4.6, 8, 9, 10, 11. 5. Courage in all approaching danger; All our hairs are numbered: A sparrow falleth not to the ground without God, Mat. 10.29, 30. Use 4. To teach us the vanity of all humane endeavours and purposes without God, James 4.13, to 16. Eccles. 3.15. 15. That which hath been, is now: and that which is to be, hath already been, and God requireth that which is past. COherence, see above verse 10, 11. These words express the fourth observable thing in the changeable course of God's providence about the sons of men; to wit, That there is a settled order and constancy in that instability, as there is in the motions of the Heavens and heavenly bodies. There is great variety of changes in the Moon, yet great constancy in that variety; as it was in one month, so in another. Solomon had such a like speech before, Eccles. 1.9, 10. but there he spoke of the works of Creation, or of Nature, as Spring, Summer, Autumn, Winter, etc. but here he speaketh of the work of providence. That which hath been, is now, etc.] Not that the same individual things shall return again; for dead men shall return no more into this world, job. 7.8, 9, 10. neither doth he speak of God's extraordinary and miraculous actions, whether of Judgement or Mercy, Exod. 10, 14. Deut. 4.32, 33. I●…sh. 10.12, 13, 14. 2 Kings 20.11. nor of the rare and singular inventions of men, as of Printing, or Guns. But he speaketh of the works of Gods ordinary providence in disposing of the variable changes of the estates and affairs of the sons of men: which though they be carried with great variety, yet are they carried also with great stability and correspondency, and suitableness one to another. Doct. 1. The former ways and works of God in disposing of the estates of the sons of men, God bringeth them about again from one generation to another, 2 Pet. 2.4, to 9 Rom. 11.21, Jer. 7.12, 14. Psal. 48.8. 1 Cor. 10.11. God's former deal with the sons of men in former times, are precedents of what he will do in after Ages. Reas. 1. From God's nature which is ever like itself, Heb. 13.8, 10, 12, 28, 29. Mal. 3.6. 2. From the correspondency of God's works to his word; every work of God fulfilleth either some promise in the word, or some threatening. Now the word is ever suitable to itself, so is God's work, The examples of God's deal in Scripture would be of no use to us, if they were not precedents and patterns of the like to be performed, in like cases in after times, 1 Cor. 10.11. Rom. 11, 21. Josh. 1.5. with Heb. 13.5. Jam. 5.11, and verse 17.18. Use 1. Against Manichees who think one God to have governed in the old Testament, another in the new. But the suitable carriage of all things now as then, argueth the same hand to rule both then and now, Heb. 12.29. It is also a refutation of fortune; for fortune is not stable, nor keepeth any certain or proportionable course. 2. To lend both comfort and stay, and warning also to God's people, from the course of God's providence to his people of old, Psal. 22.4, 5, & 77, 10, 11. yea from God's former deal with ourselves, Psal. 77.6. 1 Sam. 17, 34, to 37. warning also, Heb. 12.28, 29. Psal. 99.6, 8. Beware of breaches in general Courts. It will presage and produce like effects, as breach of Parliaments hath done in England. 3. To threaten to wicked men like judgements, which have befallen others for like sins in former Ages, Dan. 5, 18, to 28, 2 Pet. 2.4, to 9 jude 11. job. 4.8. 4. To teach the children of God to persevere in like constancy, and to keep an holy correspondency in all their actions and courses, that we may be like to our heavenly Father. Eccles. 3.16, 17. 16. And moreover, I saw under the Sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there. 17. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose, and for every work. IN the former part of the Chapter Solomon shown the vanity of the estates of men, by an argument taken from the changes and vicissitude which the determinate hand and Providence of God did put upon them. In these verses he observeth and declareth another vanity that befalleth our estates by the hand and government of Magistrates: yea a vanity that befalleth upon judgement-seats themselves. The vanity is wickedness, which is both, First, ungodliness, 2 Sam. 22.22. Secondly, unrighteousness, Isai. 58, 4, 9 And lest this vanity should cast some blemish upon the wise and just providence of God (whereof penitent souls are more tender) he declareth his resolution of that doubt, what it was in his own heart, that God will judge righteously, and so reform all the iniquity of Judgement-seats: And this he proveth by a principle delivered in v. 1. of this chap. taken from the time appointed for every purpose and every work there, verse 17. Doct. 1. He that shall live in the best times of the best Commonwealths, may see seats of Judgements and Justice corrupted with wickedness and iniquity. The word wickedness signifieth both, First, Ungodliness, 2 Sam. 22.22 Secondly, Unrighteousness or iniquity, Isai. 58, 4, 6. Solomon speaketh not of Markers, or Taverns, or Stews, or Mountains of prey (Stand-gate Hole, Shooter's Hill, Black Heath, Salisbury Plaine, etc.) but of Seats of law and justice, and that not in the reign of wicked Tyrants, Saul, Ahab, jezabel, or the like, but in the times wherein himself lived, which were the best which the best Commonwealth, the Commonwealth of Israel, ever saw, even the times of David and Solomon. In David's time, 2 Sam. 19, 24, to 30, with 16.4. In his time and solomon's, Eccles. 10, 5, 6, 7. 1 Kings 11.6, 7, 8, and 12, 4. In Asas time, 2 Chron. 16.10. In jehosophats, 2 Chron. 18, 1, & 20, 33, to 37. In Vzziahs' and jothans, Isai. 1.21, 22, 23, & 5, 7, & 3, 12, 15. In Hezekiahs', Micah 7, 3, 4, & 3, 9, to 12. with jer. 26, 18. In josiahs', Zeph. 1.1, 9, & 3, 1.3. Reason 1. Acceptance of persons in the Prince's promoting their kinsmen or friends (though unworthy) to Judgement seats, as Samuel promoted his sons, 1 Sam. 8, 1, 3. Reason 2. Misinformation and receiving it without hearing both parties speak, 2 Sam. 16.1, 2, 3, 4. with Chap. 19.26.29. Reason 3. Wicked fervants of Counselors about a Prince, Prov. 25.4, 5. 1 Kings 12.8, to 11. Reas 4. Self sufficiency, leaning to a man's own wisdom, josh 14.15. Prov. 3, 5.6.7. Reas. 4. Bribes or gifts, 1 Sam. 8.3. Exod. 23.8. Prov 281.21. V●e 1. To teach us not to wonder, if we find sometime the like errors here in our Courts. We are to humble ourselves for the sins of our Courts, Isai. 59.14, 15, 16. 2 Chron 19.10. It may be every one will not Judge it an iniquity to sine the injury of twenty pound at two hundred; we read of restauration twofold, , sevenfold, but never one hundred-fold. But is it not a wickedness to suffer blasphemy to pass unpunished, and Sodomitical Rapes? what will become of rigour without mercy, is yet unknown. Use 2. To teach men of place, First, not to affect seats of Justice, they will not secure them. Secondly to prevent these errors, which is done by, 1. God's fear, 2 Chron. 19.6, 7.2. Not judging by the hearing of the ear, Isai. 11, 3, 4. unless both ears be open. 3, Rejection of gifts, Isai. 33.15. Use 3. To refute the Pope's infallibility of Judgement; for he hath not such a promise of infallibility, as the King hath, Prov. 16.10. Use 4. To moderate men's eagerness to suits at Law. Object, Why may I not sue for my Right? Answ. But can you tell that you shall attain your right by suit? Use 5. To teach us Private censurers may err much more, who have not received like promises. Doct. 2. God will find a time to Judge both the righteous and wicked, with every purpose (or will) and every work, verse 17. Not only at the last Judgement, Matth. 12.36. 1 Cor. 4, 5. Eccles. 12. last. but even in this life, Prov. 11.31. Psal. 9.4, 12, 16, & 7, 11, to 16, & 76, 9, 10. Exod. 22, 22, 23, 24. Reason 1. The glory of God, Psal. 9, 16, and 50, 26, Reas. The restraint and check of the rage and pride of men, Psal. 9.20. Reas. 3. The groans and sighs, and expectation of the poor afflicted, Psal. 12, 5. Psal. 9.18. Use 1. To exhort to watchsulnesse in Judgement-seats, and against all secret unrighteousness, Eccles. 12. last. Use 2. To exhort to quietness of spirit, when wrong Judgement proceedeth, Eccles. 5.8. Eccles. 3.18. to 23. 18. I said in mine heart, concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men, befalleth beasts, even one thing befalleth them: as the one dyeth, so dyeth the other; yea, they have all one breath, so that a man hath no preeminence above a beast: for all is vanity. 20. All go unto one place, all are of the dust, and all turn to dust again. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 22. Wherefore I perceive that there is nothing better than that a man should rejoice in his own works: for that is his portion: for who shall bring him to see what shall be after him? SOlomon having oberved a vanity that befalleth the estates of men, First, by the overuling providence of God, limiting all their changes, verse 1. to 14. Secondly, By the hand and government of Courts of Justice over other men, verfe 16.17. Lest this should reflect any dishonour upon the providence of God, whereby he governeth all things in the world wisely, righteously, holily: He taketh up and giveth himself and others a twofold satisfaction in this point, from a twofold meditation. 1. From the order of which God will take to redress all the iniquities of Courts of Justice, both in this and in another world, verse 17. 2. From the end which God aimeth at in leaving Courts of Justice to such iniquity, which is double, First, God doth it to try them; Secondly, He doth it to let them see, They are as beasts one to another, verse 18. And to convince them the more of this latter, that men be but beasts, he argueth it not only from their usage of one another as beasts, but from sundry events common to them with beasts; that which befalleth the sons of men, befalleth the beasts, to both alike. Which he argueth, First, for their bodies in three particulars: 1. In the likeness of their deaths, as one dyeth, so dyeth the other. 2. In the likeness of their breath, they have all one breath, verse 19 3. In their burial and resolution of their bodies; all turn to the dust as they came from it. Secondly, For the soul or spirit of man which goeth upward, and the spirit of the beast that goeth downward, this difference is not known or acknowledged, discerned, or considered by men generally, to wit, not by natural men at all, verse 21. From whence he taketh this Corollary, That seeing a man can take so little comfort or contentment in the estate or course of other men, therefore so to live as a man may rejoice in his own works, verse 22. which he proveth First, from the propriety he hath in that course, it is his portion. Secondly, From the impossibility to know what shall be after him, verse 22. or from his uncertainty of future events. To gather up all the points here delivered into a narrow room, all may be comprised in one note of doctrine; the reasons thereof and the uses thereof also, let us handle them. Doct. 1. He that shall ponder in his heart, and consider the estate of the sons of men, shall find that God would have men to say they are as beasts, verse 18.19. That which Solomon upon serious pondering in his heart the estates of the sons of men, did resolve and say it, that God doth this or that about them, that they might see themselves to be as beasts: the same another Christian pondering the matter in his heart may discern, resolve it, and say it, Psal. 49, 12, 20, and 73, 22. Prov. 30.2. more brutish than any man; which implieth that First, all men are brutish, Secondly, he more than others. When God will clear it to Peter that he might converse with all sorts of men, he shows him in a vision that God would have him eat of all beasts, Acto 10.12.13, 28. Reason. 1. From the violent, and fraudulent and beastly oppression of men in authority over the poor people, Prov. 28.15. Zeph. 3, 3. Luke 13.32. Psal, 10.9. Dan. 7.4, to 7. Ezek. 21.31. Gen. 10.9. 1 Sam. 26.20. Reason 2. From the like occurrences, or events befalling their outward man or body in their, First, lives; both a like subject to hunger, cold, hears, labour, weariness, sickness, pains, yea man's body more subject to these than the beasts. Secondly, Deaths, both mortal alike. Whether, 1. By a natural death, 2. By a violent death, as hanging, drowning, stoning, burning, stabbin, etc. 3, Burials. First, both alike resolved to dust as they come from it, excepting some special privilege, as Christ, Henoch, Eliah. Secondly, both subject to base contempt, Jer. 22.19. Reason 3, From men's prostituting of their souls to like or worse conditions then that of the souls of beasts; who of all the sons of men, in an estate of vanity (or nature) considereth or knoweth (that is acknowledgeth) the difference of his soul which goeth upwards, from the soul of the beast, which goeth downwards? For, men cleave to earthly things to maintain this life as do the beasts: both alike follow their sensual Appetites; immortal food and raiment of the soul is generally neglected. The immortal soul cannot feed upon bodily meats and drinks, nor be satisfied with silver or gold, but with the favour of God, the blood of Christ, the gifts of the spirit, the Ordinances of God, communion of Saints, etc. All which are neglected. Use 1. To teach us to look at Magistrates and Courts of Justice as set up of God for trial of men, (as well as for other ends.) To try, First, Magistrates themselves [Magistratus indicat virum] Place of government tryeth the spirit of a man, whether it be just or corrupt, liberal or covetous, valiant or fearful, for God or for man. Secondly, Subjects. Prov, 28.12. for hidden read tried or searched; as Prov. 20.27. Gen. 44.12. Subjects tried in their, 1. Faith, Heb. 11.36. 1 Pet. 4 12. 2. Patience, Luke 21.19. 3. Obedience, Acts 4.19. Let Magistrates look at their places as Furnaces to try them. Let people look at Magistrates, especially unjust ones, as sent of God to try them. Use 2. To teach all self debasement; Magistrates when they prove unjust, rule over the people as beasts, & all the people naturally live as beasts that perish, labouring for the meat that perisheth; and so for perishing Raiment, Honour, Pleasure, and Profit, ever since we affected to become as Gods, Gen. 3.5. we fell to be like the beasts; whence God clothed our Parents fallen with the skins of beasts, Gen. 3.21. Yea, our bravest clothing is with webs of Silkworks, as 1. Expresiing whom we are like, Job. 25.6. 2. presaging what we shall one day be covered with, Job 17.14, & 21, 26. Use 3. To stir us up to consider better of our souls, and to make better provision for them, lest we live and die like beasts, Joh. 6, 27. Use 4. To refute the Popish opinion of Limbus patrum, which they place in the earth beneath, Bellar. de purgat. l. 2. c. 6. But here we see the souls of men before Christ's Resurrection went upward. Use 5. To teach us so to live as we may rejoice in our works; there is little comfort in living like beasts that perish; but there is rejoicing in a Christian course, Isai. 64, 5. 2 Cor. 1.12. Motives, First, It is our portion, Eccles, 3.22. as that which, 1. Maintaineth us with necessaries, conveniences, and delights for the present, Prov. 16, 8. 2. Maketh up all other losses and crosses, Acts 20.23, 24. Psal. 73, 26.3, Maketh provision for another world, 1 Tim. 6, 17, 18, 19 Luke 16.9, & 12, 33. Secondly, uncertainty of future events, if we leave our good works to be done by our last Wills and Testaments, it is uncertain how they may be fulfilled. Eccles. 4.1, 2, 3. Vers. 1. So I returned and considered all the oppressions that are done under the Sun, and behold the tears of such as were oppressed, and they had no comforter: and on the side of their oppressors there was power, but they had no comforter. 2. Wherefore I praised the dead which are already dead, more than the living which are yet alive. 3. Yea, better is he then both they, which hath not yet been, who hath not seen the evil work that is done under the Sun. IN this Chapter Solomon proceedeth to declare other vanities that befall the estates of the sons of men in this world, over and besides the vanity which befell them either by the just and wise government of God's providence, or by the unjust administration of men's government or judgement seats. In the estates of men do arise the vanities here observed: first from the neglect of compassion to men oppressed, vers. 1, 2, 3. Secondly, from envy, verse 4. Thirdly, from idleness, verse 5.6. Fourthly, from covetousness, verse 7, 8. Fifthly, from solitariness, verse, 9, to 12. Sixthly, from wilfulness, verse 13, to 16. Solomon turning his mind from considering former vanities, and now considering oppressions, he fasteneth his thoughts chief upon the sad and pitiful estate of men oppressed. This estate is set forth, First, by their adjunct, want of comfort or secure: and they had no comforter, twice repeated. Secondly, by the contrary strength and store of power in their oppressors; So great that some translate that the oppressed had no power of escaping from it: and the words may bear both; verse 1. Thirdly, By the effect which then it wrought in himself, to wit, to praise, 1. The dead above the living, verse 2.2. The unborn above the other, verse 3. Doctr. 1: It is a vanity that befalleth the estates of men under the Sun, that men of power abuse it to oppression. And a further vanity that men oppressed (though lamentably oppressed, yet) have no comforter: And yet a further vanity, that a wise man (even a godly wise man) considering this, is subject to wax weary of his life, Micah 2. verse 1, 2. 1 Kings 21.7. Psal. 58.2. Yea, Moses the meekest on Earth, Num. 12.3. Reason of abusing the power, First the power of corrupt nature, which will have a time to put forth it self to the utmost, jer. 3, 5. Secondly, Folly and Arrogance joined with power, 1 Kings 12.10, 11. Reason of no comforter, First, Neglect of God's fear, job 6.14. Secondly, Fear of men, 1 Sam. 23, 11, 12. Thirdly, The strength of God's wrath, who when he chasteneth, he will suffer none to help, job 9.13, & 34, 29. Psal. 88.18. with 38.11. Fourthly, Contempt of men cast down, job 12.5. Fifthly, Sensuality, Amos 6.4, 5, 6. Sixthly, Inhumanity, Luke 10.30, 31, 32. Seventhly, Scruple of conscience, through difference of Religion, john 4.7, 9 Luke 9.52, 53. Reasons of wise men's weariness of life to behold or feel this, First, distemper of their minds, Eccles. 7, 7. through, 1. Judging of things according to sense, not according to faith, 2. Doubt of God's providence in temptation. 3. Impatience, Luke 21.19. Secondly, Depth and Tenderness of compassion and zeal which maketh them utterly unwilling to behold the violence of oppressors, through zeal, Hab 1.2, & v. 12, 13. and Tears of the oppressed, through compassion, Habac. 1.3. jer. 9.1, 2. Use of the abuse of power to oppression. First, To behold the vanity of all estates by the fall; power which was given to help the afflicted, is abused to crush them. Thus greater men (as Fishes) devour the less, Habac. 1, 14. Secondly, To warn men of power to beware of the abuse. Use of no comforter, 1. To teach all men oppressed, to seek first to make their peace with God; for if he be angry, the strong helpers fail, job 9, 13, & 34, 29. Secondly, to teach such as behold the tears of the afflicted, to cast out such corruptions and temptations as might hinder our compassion, as these before spoken of; Neglect of God's fear, Fear of men, Contempt, Sensuality, Inhumanity, Scruple of Conscience, Heb. 13.3. Gal. 6.10. Luke 10.33, to 37. Quest. How may I know, when God calleth me to secure and comfort a man afflicted or oppressed? Answ. When three things concur, 1. His necessity, job 31.19, & 29, 12, 17. 2. My ability, Prov. 3.27, 28. 3. God offering opportunity, Luke 10.33. Gal. 6.10. Use of the wise man's weariness of life to behold this, First, to teach godly wise men to beware of a snare in the best virtues. It is a gracious and precious virtue, Tenderness of compassion to men of misery. And yet the beholding of men in misery, may breed in the wisest a discontentment and weariness of life. Secondly, to teach us in such a case rather to live by faith, in suffering oppression ourselves, Heb. 10.34. or beholding the afflictions of others, Eccles. 5, 8. Use of all the three parts of the doctrine; If men of power be apt to abuse their power to oppression, and men oppressed do often find no comforter, and that a wise good man considering this, be subject to wax weary of his life: Then it may teach us to be compassionate and succourful to the oppressed. This may heal and prevent the two latter vanities, and remove the first, job 6.14, & 19, 21, & 29, 25. Luke 10.33. 1 Pet. 3.8. Rom. 12.15, Psal. 72.4. Motives, First, God's example, 2 Cor. 7.6. Psal. 146.7. & 145, 8, 9 And his example is of necessary imitation in such cases, Matth. 18.33. Prov. 12.10. Exod. 23.5. Secondly, Danger upon neglect of it, 1. From God, Exod. 22, 22, 23, 24. jam. 2.13. Amos 6.6, 7. Psal. 109.12, 2. From conscience, Gen. 42, 21, 22. or else searedness or hardness contracted after softness by God's just judgement. 3. From man, 1 Sam 12, 57, 6. Psal. 72, 4. Thirdly, Community of condition, Heb. 13.3. job 3.13, 14, 15. Application: 1. To the prisoner, to help his conscience to sight and sense of his sins, and so to repentance. His servant was diseased with the scurvy which maketh the body weak, and listlesse; and when nature is grown weak, the retentive faculty is weakened that he hath no hold of his excrements. In this case, compassion would have looked out heating Medicines, wholesome Diet, warm keeping! what compassion was there in immoderate whipping? It's Egyptian cruelty, Exod. 5.7, 8, 14. 2. Striking on the head with a Cudgel, leaving wounds and bruises. 3. Diet with the Lights of a dead beast. 4. Washing his naked body in cold water, when Ice and Snow lay upon the ground, and putting on a cold and wet shirt, and kept out from fire. 5. Hanging him over the fire in the smoke, 6. Binding him on horseback, and he not being able to sit fell on one side till blood issued at mouth, nose, and ears, denying him a draught of water; upon this he dyeth. Object. But his intention was not to hurt him, at least mortally, but to reform him. Answ. Sundry of these acts are not intended of God for reformation, as such diet, washing in cold water, wet Apparel, and then kept from fire, hanging over the fire with smoke, bruises on the head. 2. Intention to destroy is no necessary ingredient to murder. As in case First, Of knocking a servant when death followeth, Exod. 21.20, 21. If one or two violent strokes of correction on which death followeth be Capital, is it not alike Capital to shorten life by many acts of rigour hastening death by degrees? Secondly, Of killing a child in the womb, Exod. 21, 22, 23. Thirdly, Of not keeping up a goring Ox, Exod. 21, 29. Two things be requisite to make casual kill murder. viz. 1. To be conversant in Re illicita, whence death followeth as the Benjamites in defiling the Levites Concubine, judg. 19.25, 26. 2. in re licita non adhibere debitam diligentiam ad evitandum mortale periculum: as in these three cases: hence such as give Poculum amatorium, whence death followeth, summo supplicio afficiuntur. Co. Tom. 1. Part. 2. Col. 2. page 592. It's done, licet non malo animo, yet malo exemplo. Object. 2. Most of his hard usage, was before his first coming to prison, after which he began to recover. Answ. First, It argueth the prison was better to him, than his Master's house: In prison he mended and began to recover; in his Master's house he relapsed, and decayed. Secondly, his disease was never throughly cured, and therefore all his hard usage before and after imprisonment, tended to increase his disease, and hasten his death. Eccles. 4.4. Vers. 4. Again, I considered all travel, and every right work, that for this a man is envied of his neighbour: this is also vanity and vexation of spirit. SOlomon having showed the vanity that befalleth the estates of the sons of men by oppression, in v. 1, 2, 3. He now in this verse speaketh of the vanity that befalleth them by reason of envy, verse 4. and then proceedeth to speak of the vanity that befalleth a man from himself, through First, Idleness, vers. 5, 6, Secondly, Covetousness, vers. 7, 8. Thirdly, Solitariness, vers. 9, to 12. Fourthly, Wilfulness, vers. 13, to 16. Doctr. It is a vanity afflicting the spirits of men, that when a man's work is right, and he hath taken pains to do that which is good and right, yet for all this he shall be envied of his Neighbours. Reason of envy at good: First, pride of heart, and excessive self-love; For envy is the sadness of the heart for the good that we see in another; in regard so much glory (or praise) seemeth to be taken from us, as is given to him; Eliab taxed that in David, which was his own sin, 1 Sam. 17.28. Hence hatred of brother, as wishing him deprived of the good he hath. Secondly, Profane and rebellious infidelity; For either we do not believe that our brother hath these gifts given him of God, (for if we did, it would mortify envy. John 3.26, 27.) and this is profane infidelity: Or else, if we believe they were forgiven him of God, it is rebellious infidelity to grudge against God's goodness, Matth. 20.15. Thirdly, want of union with Christ, and communion with our brethren; For if we were united to Christ by faith, and one to another by brotherly love, the glory of Christ would be a comfort to us, by whomsoever advanced, Phil. 1.16, to 19, And if we were united in brotherly love one to another, the honour of one member would be the joy of another, 1 Cor. 12.26. One finger envieth not another that weareth a Gold ring, as taking it for an ornament of the whole hand, yea of the whole body. Reason why it is afflictive; First, To the envious person, it rotteth and wasteth the vigour of body and spirit, Prov. 14.30. Secondly, to the person envied, 1. It is a dangerous threatening loss of life, as in Abel, Joseph, David, Daniel, Christ; It is murder, Prov. 27.4. 2 It is uncomfortable and grievous to see a man's self so il-beloved, that his good should be another man's harm. Use. To reprove the envious person; see how many foul sins are wrapped up in his heart; sins against God, his neighbour, and himself. See the Reason. It argueth weakness and baseness of spirit. Quorum similitudinem desperant, eorum affectant simultatem. Apul. Flo. l. 1: It is weakness of eyes to water and run at the sight of light. Yea, it is next step to the sin against the holy Ghost. Both malign others for their goodness; only the one maligneth it as it is the grace of God, or glory of Christ; the other as it is a glory to a neighbour. Such as grieve at others good, would rejoice in their evil; Love grieveth at the evil of another, but envy grieveth at the good of another. Means against this sin: First, faith to discern whence gifts spring, John 3.27. Secondly, Love to look at them as given to our use. What if all the Town were good Physicians, and I only had no skill that way? The more ready help it would be to me. What though Deborah did not kill Sisera, but Jael? yet Deborah rejoiceth in it hearty, Judges 25.24. Use 2. To teach men in welldoing what to expect; Not applause, nor encouragement, but envy. And yet not thereby to be discouraged from welldoing: Nor to think it strange to find such unchristian entertainment, even amongst Christians. Eccles. 4.5, 6. 5. The fool foldeth his hands together, and eateth his own flesh. 6. Better is an handful with quietness, then both the hands full with travel and vexation of spirit. SOlomon having showed the vanity that befalleth men through Oppression, and Envy, he proceedeth to show the vanity that befalleth the estate of men though idleness; where he describeth the idle person, First, by his Adjunct of folly, the fool. Secondly, By his cessation from action, and his composing himself to that cessation, a fool foldeth his hands together: Thirdly, By the cause of that his cessation or restinesse, a deceitful imagination of the betterment of an handful with ease and quietness, then of both the hands full with travel and vexation of spirit, verse 6. Doct. 1. An idle person by his forbearance of labour maketh himself both a fool and a beggar; or a man that withholdeth himself from labour, doth both befool and undo himself. Folding of the hands together, is an act of an idle or slothful person, First, withholding himself from labour, Secondly, Composing himself to rest, or sleep, Prov. 24.30, 33, and 6, 10. It is all one, whether he fold his fingers together, or fold his arms together, put his hands into his pocket or bosom, Prov. 19, 24. All alike express cessation from labour with a mind to forbear it. Reasons of befooling himself, First, it is folly to mistake Names and Natures of things, especially to delude ourselves with false names. To account and call that to be quietness which is idleness, slothfulness, sluggishness, to account diligent labour, Travel, vexation of spirit. Secondly, It is folly to think an handful will be gotten with idleness; whereas nothing will be so gotten, Prov. 13.4, & 20, 4, & 23, 21, & 24, 34. Thirdly, It is folly to think an handful gotten with ease and idleness, is better than both the handfuls with diligent labour; whereas a little gotten with labour is more precious and comfortable, Eccles, 5.12. Prov. 12.27. Fourthly, It is folly, yea a foolish tempting of God, to separate the end from the means; to expect maintenance without labour, Gen. 3.17. Prov. 10.4. Fifthly, It is a like folly to separate the means from the end, God having given hands to labour, mind and wit to employ in some honest calling, for private and public good ends, which to neglect is a slothful folly, Matth. 25.26. 6. It is a folly for a man to prefer his wisdom and practice above others who excel him, verse 6. This folly is very incident to idle persons, Prov. 26.16. Reasons of undoing himself, First, By wasting and neglecting the means of his subsistence, Prov. 18.9. Eccles. 10.18. Prov. 20.4. No man's estate is infinite or bottomless. Prov. 27.24, to 27. Secondly, By breeding diseases, wasting body; Rest to the body is as Rust to Mettle: 3 By corrupting the mind with Wantonness, Pride, Folly. Ezek. 16.49. Standing Pools gather mud and venomous vermin. 4 By wasting a man's Kindred also who are his own flesh. Use 1: To wean us from Idleness, as that which maketh us both Fools and Beggars. See all the Particulars in the Reasons. It is a sin against the third Commandment, as spending our Time and Talents in vain. Against the fourth Commandment, as not labouring fix days, and so unfitting us for Rest on the seventh. Against the fifth Commandment, Pro. 10.5. Against the sixth Commandment, in the Text. Against the seventh Commandment. Ezek. 16.49. Against the eighth Commandment, Pro. 10.4. & 19.15. & 20.4. Idleness is counted a Gentleman's life, but it is a base and foolish Condition. Use 2. To observe the deceitfulness of Sin: to cover and colour Idleness with the name of Quietness, but Labour with the name of Travel and Vexation of spirit: Self-love maketh us apt to make a good construction of our own ways: The vicinity or nearness of Virtue and Vice, maketh us apt to mistake and miscall one for another. Use 3. To teach Parents to train up their Children in a way of Diligence. If either Parent be idle, Children will follow the worse part. God gave Christ a Calling to be King, Priest and Prophet to his Church: the Angels have all a Calling, Heb. 1.14. Adam in Paradise a Gardener, Gen. 2.15. Cain a Husbandman, Abel a Shepherd, Noah a Vine-dresser. King's must be diligent and provident, Pro. 27.23. to 27. Queen's Huswives, Pro. 31. Use 4. To teach us to labour most in our chiefest work. 2 Pet. 1.10. Phil. 2.12. Eccles. 4.7, 8. 7 Then I returned, and I saw vanity under the Sun. 8. There is one alone, and there is not a second, yea he hath neither child nor brother: yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, For whom do I labour and bereave my soul of good? This is also vanity, yea it is a sore travel. IN the former Verses next going before, Solomon observed the vanity that befalleth the estates of the sons of men through Idleness. In these two verses he observeth as great a Vanity that befalleth the sons of men through needless Painfulness; to wit, the Painfulness that Covetous men put themselves to, without 1 Cause. 2 End 3 Satisfaction. 4 Recreation or Refreshing. 5 Consideration. First, Without Cause; he is a Loan man, hath no second; no Wife, Child, nor Brother▪ Secondly, without End; no end of all his Labour, no term of it. Thirdly, without Satisfaction; his eye is not satisfied with Riches. Fourthly, without Refreshing; he bereaveth his soul of good. Fifthly, without Consideration; he considereth not, For whom do I labour, and bereave my soul of good? but not without Vanity and sore Travel and Affliction. Doctr. It is a Vanity and sore Travel or Affliction that a Loan man should put himself to endless and restless labour for Riches, and yet neither his eye satisfied with it, nor himself refreshed by it, nor he so much as to consider with himself for whose sake he taketh so much Pains, and so little ease and comfort. A Lone man] One that hath no Second, that is, 1 no Wife, 2 no Child. 3 no Brother. Yet there is no end of his labour] No end, no term or cessation; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an End of Intention, but an End of Cessation. Neither is his eye satisfied with riches] that is, his desire, covetous desire, which looketh out of the windows of his eyes: hence covetousness is called the lust of the eyes, 1 joh. 2.16. the eyes being that which, 1. Breedeth Goverousness, Iosh. 7.21. 2. Is only fed by it. Eccles. 5.11. He defraudeth, First, his body of wholesome Diet, Physic, Recreation, Sleep. Eccles. 15.12. Secondly, his name of honour. Thirdly, his soul of grace. Luke 8.14. 1 Reason why without Cause. First from the just hand of God upon a man that seeketh not nor maketh the Lord for his God and sovereign good, that he shall make the creature, Mammon his God, and so seek it for himself. As a godly man labours hard to enjoy more of God, whether he have any children or brethren to leave him to, or no. Matth. 6.21. Secondly, from the ambitious end of some, that leaving a great estate behind them, it may be said they lived not like Drones, or Idlesbies', or Prodigals, or shallow shuttlecocks, but knew how to live and thrive in the world, Habac. 2.5. He is a proud man, etc. 2 Reason, why without end. First, from want of satisfaction in Riches, Eccl. 5.10. Secondly, from want of attaining a man's proper place, when he hath attained never so great wealth. A stone resteth, and ceaseth to move, when it is fallen to the earth, which is its proper place. But a covetous man ceaseth not his labour, because his wealth is not his proper place. 3 Reason, why without satisfaction. First, from the insufficiency, 1 Of bodily things, to satisfy a spirit. 2 Of temporal and transitory things, to satisfy an eternal and immortal soul. Secondly, From the unnaturalness of this lust; It is a disease like the dropsy, which is increased by drinking. Yea it is a lust set on fire from Hell; Habac. 2.5. 4 Reason, why without refreshing. First, from the curse upon creature-comforts, Gen. 3.17. Thorns and Thistles is their fruit. They pierce the heart through, 1. Tim. 6.10. 5 Reason, why without satisfaction. First, from the nature of sensual and earthly things, they stupefy the heart. Hence they are said to choke, Matth. 13.22. Secondly, from the curse of God upon Idolatry; Idols, and they that worship them, are alike senseless, Psalm 115.8. Esay 44.18, 19, 20. Use 1. To observe, That sometimes men of great estates, and great dexterity and industry to get great estates, may yet want children and kindred to leave it to, as Nabal. 1 Sam. 25.11. And Abraham long, Gen. 15.2. with 17.17. As on the contrary some men have wives and store of children, and poor kindred to leave it to, and yet want estate to leave them. Thus, First, there lieth a vanity upon all men's estates: The poor eateth his bread with sorrow, because he hath so little, for so great an household. The rich, because he hath not whom to leave it to. Secondly, God bestoweth his gifts severally; to some children and kindred, but no Riches; too others Riches, but no children or kindred. Which first showeth the emptiness of Riches, that can get neither children on earth, nor father in heaven. Secondly, calleth upon others for more thankfulness, who have both wealth and children. Use 2. To teach such as have children, to be more diligent in their calling, and to be more provident in their expenses; For Solomon counteth it a vanity and sore travel, for men that want children to take such pains; not for them that have many, 2 Cor. 12.14. 1 Tim. 5.8. It is engrafted in nature, the old to provide for the young. The want whereof God accounteth want of understanding in the Ostrich, and cruelty, Job 39.14, to 17. Use 3. To teach the wife her due place: she is a second, not a first; she it not above her husband (for he is her head, Ephes. 5.23.) nor beneath children, or brethren. Use 4. To dissuade from covetousness. It tireth out body and mind with restless labour and care. It yieldeth neither satisfaction nor refreshing. It stupifieth and besotteh the heart. Use 5. For a sign of covetousness; It setteth a man upon more labour than cause: we rather covet wealth, then consider what to do with it. We bereave ourselves of many useful comforts. Use 6. To labour for such wealth as will satisfy, and which will not bereave the soul of good, but feed and refresh it with the chief good, Esay 55.2, 3. Eccles. 4.9, to 12. 9 Two are better than one, because they have a good reward of their labour. 10. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up 11. Again, if two lie together, than they have heat: but how can one be warm alone? 12. And if one prevail against him, two shall withstand him: and a threefold cord is not quickly broken. UPon occasion of speech of the vanity that befalleth the lonesome estate of men by covetousness, he declareth another vanity that befalleth the lonesome estate of men (though covetousness be wanting) through unprofitableness and helplesness; and therefore preferreth the society of two, and much more of three before lonesomnesse. And that in all the affairs which are incident to humane life; which are all of them either, first, Voluntary: of which kind he putteth in (as in the rest) one example for many; as labour; Two have a better reward for their labour, v. 9 Secondly, Casual; if the one fall, the other shall help up his fellow, Which he amplifieth by the woe or misery that may befall a lonesome man in such case for want of help, v. 10. Thirdly, natural: if two lie together, than they have heat: amplified by denial of warmth to one alone, v. 11. Fourthly, violent; If one prevail against him, two shall withstand: which he amplifieth by a Proverbial Epiphonema, A threefold cord is not easily broken, v. 12. Doct. Society in all sorts of humane affairs is better than Solitariness. Some conceive, this place spoken in praise of marriage, and preferment of it above single life; but though that have the place here, marriage being one kind of society, yet is not marriage only here meant. Yea, the Proverb of a threefold cord doth not so fitly agree to that. Polygamy is not preferred before Digamy; I mean before the marriage of two, one man with one woman. First, in voluntary affairs; God would have two workmen chief about the Ark, 1 Bezaliel. 2 Aholiab. Exod. 31.2, 6. The Egyptians in Pierius Hieroglyphics expressed the unprofitableness of a solitary man by one millstone which alone grindeth no meal, but with his fellow is most serviceable to prepare meal, and so bread for man. In the body all instruments of action are made by pairs, as hands, feet, eyes, ears, legs, things, etc. though but one head; it is because a man hath liberty to consult with many heads in any business of importance. Yea, if the business be urgent, and require haste, yet he hath another, his wife in his own family. In spiritual things, Christ sent forth his Disciples two by two, Luke 10.1. Paul and Barnabas sent out together, by the Holy Ghost, Acts 13.2. And when they fell out, Paul took Silas, and Barnabas took Mark, Acts 15.39, 40. Hence a Pastor and a Teacher appointed to assist one another for one Congregation, Rom. 12.7, 8. In all duties two or three have a special assistance, Matth. 18.20. Secondly, in Casual events; Though a man may travel often, and find no harm, meet with no fall; or having fallen, may help himself. yet sometimes a dangerous fall happeneth, in which society helpeth and saveth, Luke 10.30. which is most apparent in spiritual falls, 2 Sam. 12.1, to 13. 2 Chron. 19.2. In these falls which are bodily, men sooner feel their falls, and the danger of them; but in spiritual falls sin is of a venomous nature, and like some poisons blindeth the eyes, and stupifieth the feeling; so that here a faithful Christian helper is a special mercy. Thirdly, In natural dispositions and works; if one lie alone, in old and cold age, or in cold weather, he is without heat, 1 Kings 1.1, 2. Brands of fire laid together keep heat; one alone, though never so well kindled, goeth out. In spiritual matters much more. Compare 2 Cor. 1.12, 13. with Acts 18.5. See also 2 Chron. 24.2, 17, 18. & 26.5, 16. Fourthly, In violent assaults, one much helpeth his fellow, 2 Sam. 10.9, to 12. In spiritual assaults it is the like case: Eve alone yielded to the tempter, who if she had kept with her husband, and consulted with him, might have resisted the temptation, and kept her innocency. Reason 1. From the Lord's appointment of mankind to live in Societies, first, of Family, Gen. 2.18. Psal. 68.6. Secondly, Church, Ephes. 2.19, 22. Thirdly, Commonwealth, Ephes. 2.12. Reason 2. From the variety of gifts given to the sons of men; and to none all, that one might stand in need of another, and make use of one another, 1 Cor. 12.8, to 11. Yea, it is so in Civil gifts; No man is skilled in all Occupations. Reason 3. From the subordination of some Gifts to others, as the Bricklayer to the Mason, the maker of mortar to both; whence these together, much further one another's business, and so make better riddance of work, and get a better reward. Use 1. To refute the Popish Anchorites and Hermit's, who think solitary life a state of perfection; but Solomon judgeth it a woeful estate. Use 2. To refute such as love to be alone in all their counsels and proceed, and are not willing to communicate with others. Thus pride of heart maketh a man of a savage nature; wild beasts love to go alone, but tame by flocks and herds. And to teach men to affect society in all their affairs. Solomon, though full of wisdom, yet had a College of wise Councillors, 1 Kings 12.6. Use 3. To persuade also seasonably to marriage, yea as preferring it before single life, Gen. 2.18. Adam had no need of a wife as a remedy against incontinency, yet married. Use 4. To teach men in societies to do one another the more good; Else Solomon's discourse falleth: Now a day's company doth one another much hurt. Eccles. 4.13. to 16. 13. Better is a poor and a wise child, than an old and a foolish King, who will no more be admonished. 14. For out of prison he cometh to reign, whereas also he that is born in his kingdom becometh poor. 15. I considered all the living which walk under the Sun, with the second child that shall stand up in his stead. 16. There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him: surely this also is vanity and vexation of spirit. IN these words Solomon declareth the vanity and vexation of spirit that befalleth upon Kings and Princes, and so upon Royal estates; and that from a double ground, or cause: First, from the Folly and Wilfulness of Kings, v. 13, 14. Secondly, Through the levity and inconstancy of the people, v. 15, 16. The folly and wilfulness of Kings he argueth from the meanness and baseness of that estate; and that he aggravateth by an argument à majori, of a far better estate of a wise child though poor, above a foolish king though old, and so for age venerable; Preferring the low estate of the one, above the highest estate of the other, v. 13. And this he proveth by the effects of both their estates; for the poor wise child out of prison cometh to reign: the other born and waxed old in his Kingdom becometh poor, v. 14. In declaring the levity and inconstancy of the people, he noteth it as a vanity found in the people of all the Nations under the Sun: First, That there is no end (or stay, or rest) of the people's affections to their Princes and Governors. Secondly, That the people will wax weary of the young Prince that shall come after the old King, after they have tried his government, v. 16. And both these he proveth by his own observation of all the people living in all Nations under the Sun, and comparing the people's dealing, with the second child that shall stand up in the old king's stead, v. 15. Doctr. There is a vanity and vexation of spirit that befalleth the estate of Kings and Princes, partly through their own folly and wilfulness, partly through the levity and inconstancy of the people. Reasons of their Vanity through their own folly and wilfulness. First, from the preferment of a wise Child in his worst estate above such a Prince in his best estate. Childhood is despicable in any, Eccel. 11.10. 1 Tim. 4.12. much more in Poverty, Eccel. 9.16. Old Age is honourable in any, Levit. 19.32 much more in Princes. Yet when a King though old, is foolish and wilful, a poor wise Child is better than he; yea though the Child were a Captive, a Prisoner. For such a poor Child or Youth may out of Prison come to reign, as joseph, Genes. 41.14.40. David, 1 Sam. 18.23. Daniel 6.3. whereas an Old King may by folly and wilfulness become poor, as Pharaoh, Exod. 10.7. Saul, 1 Sam. 28.15. joram., 2 Kings, 6.25. & 7, 13. Nabuchadnezzar, Dan. 4.33. Manasseh, Jehoahaz, Jehoiakim, Jeconiah, Zedekiah, all of them Prisoners. 2 Chron. 33.11. & 36.4. & 2 Kings 23.33. & 24.15. & 25.7. The occasion whereof is, 1 Gods delight to honour the humble, and crush the proud, 1 Pet. 5.5. Job 40.11, 12. 2 Pride is the root of wilfulness. Reason of their Vanity through the Levity of the People, From their aptness to wax weary of any Prince or Governor. 1 Sam. 8.7. 2 Sam. 15.12, 13. 1 Kings. 1.11. And this springeth from want of attainment of their Ends in their Magistrates. There is no end of all the People, v. 16. Every thing resteth in the attainment of his End. The End of Magistracy is set down 1 Tim. 2.2. This the People not Attending, nor attaining, they cannot rest. Hence they are compared to waves of the Sea, never still; sometimes full Sea; sometimes Low-water, Psal. 65.7. Rev. 17.15. Isa. 57.20, Use 1 To teach us that Royal state is no Sanctuary nor Preservative from folly and wilfulness. Not only wicked kings, but all, have had their Pangs and strains of folly; David's Numbering the People, 2 Sam. 24.10. Adultery and Murder. Solomon's love of strange Wives, and Toleration yea Countenance of Idolatry. Asa, his League with Benhadad, Imprisonment of the Prophets, and Trust in Physicians. Jehoshaphat, his affinity with Ahab, and League with Idolaters. Hezekiah showing his Treasures to the Ambassadors of Babel. Josiah his War against Pharaoh-Necho. Yea wilfulness found not only in Pharaoh, Exod. 5.1, 2. in Saul, 1 Sam. 20.30 to 33. in Jeroboam, 1 Kings 13.33. in Jehu, 2 Kings 10.29, 31. but sometimes in good kings; in David, 2 Sam. 24. 1 to 4. in Asa, 2 Chron. 16.9, 10. Causes hereof, First, God's hand, Psal. 107.40. Secondly, Satan. 1 Chron. 21.1. Thirdly, Great Places breed great Spirits, whence Pride springeth that Leaveneth and hardeneth the whole lump. Jer. 22.21. Fourthly, Old Age is froward and stiff. Fifthly, Flatterers about Princes lead them into ill Ways for their own Ends, and stiffen them in them. Hos. 7.3, 5. Amos 7.10 to 13. 1 Kings. 12.10, 11. A Warning, First, To Princes, to pray for a wise and learning heart. 1 Kings 3.9. Secondly, To People to strive with God for their Princes. Psal. 72.1.2. Use 2. To refuse Admonition, is a great folly even in a Prince, even in an Old Prince. 1 Kings. 12.6, 7, 13. 2 Chro. 16, 9, 10. More hope of a fool then of such, Prov. 26.12. & 12.1. It bringeth the Commonwealth into a snare, Pro. 29.8. How much more foolish is this wilfulness either in Meaner or Younger People? Use 3. To teach us the Excellency of Wisdom, which Youth, yea Childhood and Poverty cannot Debase, but it will arise to preferment. And the Baseness of Folly and Stubbornness, which Nobility and Age cannot honour. Use 4. To teach Parents to train up their Children to wisdom, and therefore to Learning and Godliness; and withal to break them of their wilfulness that so they may be fit for preferment in the eyes of God and Men. Use 5. To reprove the Inconstancy of People and the cause thereof, their neglect of the right End of Magistracy. 1 Tim. 2.2. Use 6. To wean great men from Popularity, the People's favour is unstable. Joh. 5.35. Mattth. 21.8, 9 with 27.22, 23 Eccles. 5.1, 2, 3. Vers. 1. Keep thy foot when thou goest to the House of God, and be more ready to hear then to give the sacrifice of fools: for they consider not that they do evil. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in Heaven, and thou upon earth: therefore let thy words be few. 3. For a dream cometh through the multitude of business, and a fools voice is known by multitude of words. IN this Chapter Solomon declareth the vanity found, First, in the performance of God's worship, v. 1, to 7. Secondly, in marveling and murmuring at oppressions in men of place, v. 8. Thirdly, in Riches, v. 9, to 19 In declaring the vanity found, not in God's worship, but in men's manner of performance of it, lest he might seem with the profane, (Mal. 3.14.) to esteem it a vain thing to serve God, he rather directeth men how to prevent such vanities, then declareth the vanities which they fall into in God's worship. His direction in these three verses is, First, in general; to take heed or look well to our ways, when we enter into holy public assemblies, v. 1. Secondly, in particular: To draw nigh to hear. Whereof he giveth a reason, from the folly of all sacrifices without drawing near to hear, v. 1. Which is amplified by the Reason thereof, taken from the evil of such a worship, and their ignorance of that evil, who do so perform it, v. 1. 2 To avoid hastiness and multitude of words before God. Whereof he giveth a twofold reason, First, from God's heavenly Majesty, in comparison of earthly baseness, v. 2. Secondly, from the folly springing from multitude of words, amplified by the comparison of a dream coming from multitude of business, v. 3. The words may fitly be opered in opening the Doctrine which ariseth from them. Doctr. When we come into the presence of God in holy Assemblies, it is for us to take heed to our ways, that we may draw nigh to hear, and be serious and short in speech before the Lord. To take heed to our feet] is a Metonymy; To take heed to our ways, as Psalm 119.115. & 39.1. Which implieth, First, cleansing of our feet (that is our steps) before holy duties, 1 Pet. 2.1, 2. Psal. 26.6, 12. John 13.10. Jam. 4.8. Secondly, attention to the performance of holy duties in an holy manner, Exod. 3.5. Josh. 5.15. Levit. 10.3. Be more ready to hear] is better translated, Draw nigh to hear, rather than offer, etc. Which drawing nigh to hear, implieth, First, putting away all such things, as set God far off from us, Jam. 4.8. Psal. 138.6. Esay 59.2. Secondly, sincere desire and purpose of heart, to attend and obey the whole counsel of God, Acts 10.33. Else we are far off, Mat. 15, 7, 8. Ezek. 33.31. Thirdly, Mingling it with faith, that is, with faithful Application to ourselves, Rom. 10, 8. Heb. 4.2. Reason 1. From the folly of all sacrifices (of all other parts of God's worship) If attention to the word be neglected: Text. Prov. 28.9. It is an evil before God, and evacuateth the acceptance of all our oblations, 1 Sam. 15.22, 23. And it is also mixed with vacuity and ignorance, to think we are well occupied, and spend our time well, when indeed we lose our labour, yea return worse than we came. Reason of serious and short speech. 1 From God's heavenly Majesty in comparison of our earthly baseness, v. 2. Prov. 10.19. Matth. 6.7. His heavenly Majesty, first, knoweth all our wants when we pray, Matth. 6.32. Secondly, is a spirit that is not moved with words, but spirit and life, John 4.23, 24. Thirdly, his own words, when he speaketh to us are spirit and life, John 6.63. And therefore we must not beat the air in hasty and much speech. Reason 2. From the vanity and folly of long discourses, whether in prayer or preaching: Text, v. 3, 7. Prov. 10.19. As a Dream cometh by much business, so a fool's voice by multitude of words, v. 3. where blot out in the Translation, is known. Use 1. To teach us how we are to esteem holy Assemblies; They are the House of God. In old time so was the Tabernacle and Temple, 1 Kings 9.1. Psalm 132.5. & 74.8. & 83.12. Which were Types, First, of Christ body, john 2.21. Secondly, Of the Church Assembly, 1 Cor. 3.16. Now therefore Church Assemblies are the Lords house, 1 Tim. 3.15. Not our meeting House, but God's people in them, Acts 7.48, 49. John 4.21. 1 Tim. 2.8. Use 2. To reprove falling down to private prayer, either first, In meeting-houses behind a pillar, in the absence of the people. Secondly, in the presence of the people, but not joining with them. All public duties should be performed, first, with one accord, Acts 1.14. & 2.46. & 4.24. Secondly, to public edification, 1 Cor. 14.26. Also to reprove Latin-service, and Instruction by Images, which are to be seen, not heard. Likewise to reprove standing fare off, when we may come within hearing. Also careless and listlesse carriage in the Congregation, standing like pillars, driving away the time with sleeping, talking gazing about. Likewise running out of doors before all be ended, Moreover lowness of voice in Ministers, which hindereth hearing. Use 3. To teach us such preparation before hearing, and attention in hearing, as may be acceptable to God; and profitable to ourselves. Use 4. To teach Ministers in Prayer and Preaching, both Weight of matter, and shortness of words, Prov. 10.19, 20. & 29, 20, Object. But was not Christ long in prayer? a whole night, Luke 6.12, and Paul in preaching, Acts 20.7, 9 Answ. First, upon extraordinary occasions. Secondly, with as much variety of matter, and fervency of spirit, as multitude of words. Eccles. 5.4, to 7. 4. When thou vowest a vow to God, defer not to pay it: for he hath no pleasure in fools: pay that which thou hast vowed. 5. Better it is that thou shouldst not vow, then that thou shouldst vow and not pay. 6. Suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7. For in the multitude of dreams, and many words, there are also divers vanities: but fear thou God. IN the three former verses Solomon instructed us to avoid in God's worship Unreverent neglect of attention in hearing, and Rashness in speaking before God. In these verses he instructeth against the vanity in the delay or neglect of payment of vows: When thou hast vowed a vow, deser not to pay it. Whereof he giveth six reasons. Reason 1. From the Folly, yea hateful folly; folly hateful to God, to delay payment of vows, v. 4. Reason 2. A majori, from the betterment of not vowing above not paying, v. 5. Reason 3. From the defilement of the whole man, by the rashness of the mouth in vowing, which a man should not suffer; Suffer not thy mouth to cause thy flesh to sin, v. 6. Reason 4. From the inexcusableness of such a sin, from it's not falling under that kind of sins for which sacrifices are wont to be offered, Neither say thou before the Angel that it was an error. Reason 5. From God's anger and vengeance against such vows, and such excuses, even to the destroying of the works of a man's hands, v. 6. Reason 6. From the vanity of such rash vows and speeches, yea the variety of vanity in them, answerable to what is found in many dreams, v. 7. Against all which he prescribeth an Antidote or preservation, to wit, the fear of God; but fear thou God, v. 7. Doct. 1. When a man hath vowed a vow to God, he is to pay it, and that without delay, Deut. 23.21, 22, 23. Psalm 76.11. & 56.12. Thy vows are upon me, as an engagement or debt, which a faithful man would be careful to discharge to men, much more to God, Psalm 50.14. Nahum. 1.15. For opening the point, it is to be shown, 1. What a vow is▪ 2. What is a seasonable time of vowing: and whether now at all in the days of the New Testament? 3. The Reasons against delay of payment of vows. 1. What a vow is. A lawful vow; it is a promise made to God, wherein a man bindeth his soul to perform some acceptable work to God. First, A promise made to God] wherein it differeth from a Prayer. In a Prayer we require something which God hath promised to us. In a vow we promise something to God; Hence in the Text, the vow is said to be vowed to God, v. 4. & v. 2. Secondly, A man bindeth his soul to God in them, Num. 30.4. Thirdly, To perform some acceptable thing to God; unlawful things we may not vow, as the Jews did, Acts 23.12, 13. nor impossible, nor unsuitable to our calling. But two sorts of things are acceptable matter of vows: First, Religious obedience to God in his Commandments, Psalms 119.106. Gen. 28.20, 21. Secondly, Helps to obedience, and removal of impediments. Payment of tithes was an help to worship, and to the maintenance of it in those days when God accepted such a maintenance for his Priests, Neh 9.38. with 10.29, 32. Gen. 28.22. So contributions, Acts 4.37. So the vow of a Nazarite, 1 Sam. 1.11. Job 31.1. was a removal of an Impediment. 2 Cor. 11.10. a prevention of dishonour to Paul's Ministry. 2. A seasonable time of vowing, is, 1. When we stand in need of some special savour from God; then as we desire God might draw more nigh to us in special mercy, so it is meet we should draw more nigh to God in special duty, Gen. 28.20, 21, 22. Num. 21.1, 2, 3. Secondly, When we have received some special mercy, Psalm 116.8, 9 & 76.11. Jonah 1.16. Thirdly, When we find our hearts ready to betray us to this or that evil by occasion, we may vow against such occasions, and vow also the contrary duties, Job 31.1. 2 Cor. 11.10. which argueth vows are not unseasonable in the days of the Gospel. Fourthly, when we are to enter into some new Relation whereof God is the Author: and the Duties of the Relation depend upon our Vows or Covenants with God, and with one another. Thus in marriage, Prov. 2.17. Malach. 2.14. And in Church-covenant 2 Cor. 8.5. & 11.2. Reason 1. From the folly, yea, hateful folly, folly hateful to God, to delay payment, of vows, v. 4. Reason 2. From the preferment of not vowing before not paying vows, v. 5. Reas. 3. From the Charge lying upon us to keep our mouths, and the evil of sin redounding to our whole man by rash Vowing, v. 6. as who should say, We have sins enough and frailties whereto we are subject otherwise: we had not need rashly to rush into by such inconsideration. Reas. 4. From the vanity of the Excuse of such a sin before the Angel, as an error or ignorance, where by Angel is meant the Priest or Messenger of the Lord, as Mal. 2.7. before whom the excuser of his rash Vow would come and offer sacrifice for his ignorance or error, Levit. 4.27, 28. the same word here and there, & oft in that Chapter, as v. 2, 13, 22, 27. Reas. 5 From the wrath and vengeance of God against such Vows and such Excuses. God will be angry at thy voice and destroy the works of thy hands. Thus God was angry with Jacob for Delay, Genes. 34.30. with 35.1. thus he destroyed Ananias and Sapphira, Acts 5.2. to 5. Reas. 6 From the variety of vanities in such Vows and Delays, as in Dreams. to wit in both, first Idleness, and unprofitableness, secondly Confusion, thirdly Troublesomeness, fourthly Contradictions, fifthly Absurdities, sixthly Falsehoods. Use 1. To refute Popish Vows, as to Saints without a Pattern in Scripture. See Bell. lib. de cultu Sanctorum. c. 9 The like evil is in Vows of Poverty, Perpetual Single life, and Regular Obedience: they like the Idolatrous praying Priests, 2 Kings, 23.5. for Incense was a type of Prayer, Psal. 141.2. Vows to the Devil, as in Witchcraft: Vows of all unlawful things: for all such Vows, men that make them, are to be humbled for them, and to break them, lest we draw in God to bind us to sin. Use 2. To exhort to Careful Payment of our Vows in Baptism, in Church-Covenant, in Marriage, in our Prayers, wherein we usually promise to God, Duly, Psal. 119.32, 33, 34. Use 3. To exhort to the fear of God, as that which preventeth all these vanities verse 7. which befall men in God's worship. This fear of God will help us, First, To vow in sense of our own insufficiency, either 1. To make vows; 2. To pay vows. Secondly; To depend on Christ for both. Eccles. 5. v. 8. If thou seest the oppression of the poor, and violent perverting of judgement and justice in a province; marvel not at the matter: for he that is higher than the highest, regardeth, and there be higher than they. AS in the former Verses Solomon sought to prevent the vanities that are wont to be sound in men's performance of God's Service: so in this Verse he seeks to prevent the Vanity of discontentment or discouragement that is wont to arise in men's hearts from the Oppressions of the Poor and the violent wrest of justice and judgement. The Evil here noted, is, Oppression of the Poor, and the wresting of judgement and justice. The Remedy he prescribeth against the vanity that might arise in men upon beholding of it, is, not to wonder. The Reason of not wondering, is from the regard which the most high God, and others higher than Magistrates have of this matter: for he that is higher than the highest regardeth, and there be higher than these. Doct. The beholding of the Oppression of the poor in a Country, and of the wresting of justice and judgement, should not put a man to wonder. Rev. 17.6.7. 1 Pet. 4.12. Object. The Prophets of God inspired by the Holy Ghost have wondered at it. Isa. 1.21. yea the Lord himself. Isa. 59.14, 15, 16. Ans. Wondering may arise from a fourfold cause. First, Ignorance of the cause, joh. 7.15. Secondly, Crossness to causes, or expectation from them: Isa. 5.4, 7. & 59.16. Thirdly, Strangeness or Newness. Luke 5.26. Mar. 1.27: Fourthly, Astonishment or uncertainty what to do. Jer. 4.9. Zach. 12.4. Deut. 28.28. The Second sort of Wondering is only incident to God, and that only. The other three are commonly found amongst men, and are wont to breed in them both discontent and discouragement. Reason 1. From the Lords ordering it, so implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepeth; when he keepeth, no hurt done, but as he directeth, Isa. 27.3. Prov. 29.26. Leu. 26.14, 15, 17. Isa. 9.5. Psal. 109.6. Reason 2. From God's sovereignty over such as do oppress the poor and wrest judgement; and he will require and requite it, Psal. 12.5. Lam. 3.36. Job 34, 18, 19, 20. & verse 26, 27, 28. Eccles. 3.16, 17. Reason 3. From the Pre-eminence; and Presidency of Angels over high Princes, Dan. 4.17. 2 Kings 19.35. Matth. 18.10. Use 1. For instruction to people not to wonder at oppressions, or wrest of justice or judgement; so as to break forth either into discontent or discouragement, Psal. 37.1, 2, 7, 8. But instead of wondering, first inquire the truth of it, whether it be so or no. Gen. 18.20, 21. Iosh. 22.16, etc. with 30, etc. Secondly, if true, 1 See God's hand in all, Lam. 3.38. Prov. 29.26. 2 Seek to Reprove, jer. 22.17. and Reform, 1 Sam. 14.45. according to our places, 3 Either remove timely, Psal. 55.6, to 11. or patiently wait upon God, Psal. 37.3, to 7. and suffer from man. Use 2. To warn Magistrates and great men to take heed to their ways; The Lord observeth, regardeth, requiteth, 2 Chron. 19.6. Use 3. For comfort to the poor oppressed: Though no man regard the poor, and their just cause, yet God and his Angels do. Eccles. 5.9. to 17. 9 Moreover the profit of the earth is for all: the King himself is served by the field. 10. He that loveth silver, shall not be satisfied with silver; nor be that loveth abundance with increase: this is also vanity. 11. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? 12. The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. 13. There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. 14. But those riches perish by evil travels, and he begetteth a son, and there is nothing in his hand. 15. As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour which he may carry away in his hand. 16. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind. 17. All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. IN these words the Holy Ghost setteth forth the vanity of covetousness, or the love of money, by sundry arguments: First, from the unsatiableness of it, v. 10. amplified by the contrary sufficing and satisfying profit which the earth or field yieldeth to all sorts, even to Kings, v. 9 Secondly, From the Diversion (or turning aside) of the profit of wealth to others; and reserving no more benefit to the owners than the bare sight thereof, v. 11. Thirdly, From the disrest, and unquietness which abundance, 1. of meats and drinks, 2. of cares, yieldeth to the owner, by the excess: amplified by the contrary sweet and quiet sleep and rest of the labouring servant, v. 12. Fourthly, From the hurt redounding to the owners by wealth, v. 13. Fifthly, from the perishing of riches by evil travel, v. 14. Sixthly, from the penury his seed may fall into, v. 14. Seventhly, from the necessity of leaving all behind him in death, v. 15, 16. Eighthly, from the many crosses and; exations which befall a man in his life time, from his wealth, v. 17. Doctr. The earth yieldeth sufficient profit unto all sorts of men, from the king to the meanest servant; but not to covetousness, 1 Chron. 27.26, to 31. Prov. 27.23, to 27. and 31.16. 2 Chron. 26.10. Amos 2.1. It is bread that strengthens man's heart above all other meats, Isa. 3.1. It is the staff, Psalm 104.15. Gen. 43.8. It is scarcity of bread that maketh a famine, not other commodities. And even the beasts and flocks are maintained by the earth. Reason of the earth's yielding profit sufficient, First, God provideth it as meet that that which bred us should feed us. Secondly, That labour might be encouraged, and not lost, Gen. 3.19. Thirdly, to beat into us a sense of our mortality; as the earth bred us, so it feedeth us, till we return to it. Not so covetousness, or the love of money, or of wealth. Reas. 1. From the unsatiableness of Covetousness v. 10. It is agreat vanity when we covet a Creature which cannot satisfy us when we have it. Hunger is satisfied with meat, Thirst with drink: but Hunger and Thirst after Wealth is not satisfied with Wealth. The love of meat and drink will make a man willing to use and spend them: but the love of Money and Silver will not suffer a man to spend them. A poor man's poor estate may be relieved by one wealthy man's Beneficence: but the hunger of the Covetous cannot be satisfied with an hundred men's estates: A sign his heart and mind is unmeasurably poor and miserable. A man that is still hungry when he hath eaten enough (as in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or is still thirsty when he hath drunk enough (as in the Dropsy) Physicians say opus habet purgatione, non impletione so is it with the Covetous man: though the Covetous man may say and think he layeth up for his Heirs, yet he would not have his Heirs to spend it, but like Conduite-pipes to convey it from one to another. Reas. 2. From the unprofitableness of abundance: it increaseth not our Comforts but Expenses, 1 Kings 4.22, 23. Servants must be multiplied suitably 1 to our business: to our Rank. The eye is only fed with it, but neither that to satisfaction. Reason 3. From the Disrest and Disquietness which Abundance yieldeth by excess, 1 of Meats and Drinks. 2. Cares, and want of Sleep, v. 12. which cometh to pass First by filling the Stomach, and so straightening the Lungs, that they cannot breathe freely. Secondly, by sending up store of Fumes and vapours into the Brain, which fill it with excrements, and emptyeth it-self in Rheums and Flegmes, which by Spitting, Coughing, and Dreams, interrupt Sleep. Thirdly, by stupifying the Animal spirits which should recreate and refresh the Brain. Fourthly, by heating the Brain in the Night with study and cares. But Labour breedeth sweet Sleep, I when he eateth little, his senses close for want of spirits to quicken and open them. 2 when a man eateth much. First, by exciting natural heat by Labour. Secondly, by washing superfluous humours, and so keeping the Stomach and Brain clean. Reas. 4 From the hurt Redounding to the Owners, by Wealth, v. 13. Hurt, 1 To the body, 1 Kings, 21.6, 7, 8.2 To the Soul, First leading it into many Temptations, 1 Tim. 6.9. Psal. 69.22. Secondly, Choking good seed, Matth. 13.22. Thirdly, hardening men's hearts in evil of impenitency, Rom. 2.4, 5. Reason 5. From the perishing of riches by evil Travel, verse 14. either, First, of a man's self, as by an ill haunt to Hawks, Hounds, Whores, or Suretyship, Buildings, Gaming, costly Apparel. Secondly, of his Household, children, servants, wasting and consuming the estate. Thirdly, of his enemies, Job 1.14, 17. Reason 6. From the penury incident to rich men's children, nothing in his hand; 1. No wealth, 2, No labour. First, neither wit, Secondly, nor skill, Thirdly, nor strength to it. Reason 7. From the necessity of leaving all behind a man at death, verse 15.16. Job 1.21. 1 Tim. 6.7, Only laden they are with more sin, else stripped of all outward things, First, Honours, Psal. 49, 17. Secondly, Profits, Luke 12.20. Thirdly, Pleasures, Heb. 11, 25. we come into the world crying, we go out mourning and groaning. Hence all labour for wealth is for wind. First, We cannot hold and keep it, Secondly, It swelleth us like empty bladders. Reason 8. From the much anguish and sorrow and vexation which wealth causeth, through, First, losses and crosses. Secondly, Fears of after evils. Thirdly, Darkness through want of spiritual light. Use 1. To encourage to husbandry and feeding of and all labour about the earth. It breedeth sufficing profit, The earth is a cistern to the sea also. Use 2. To reach Kings not to destroy the fruits of the earth: They undo themselves. Use 3. To acknowledge the bounty of God in providing so fruitful a nurse for us, Acts 14.16, 17. Use 4. To dissuade from covetuosnesse which is when we love riches, First, For themselves, nor for their use. Secondly, Are not satisfied with them. Thirdly, are not content with what the earth may produce for Diet, Clothing, and Lodging. Use 5. To teach a painful poor man thankfulness. Use 6. To teach all men, even rich men, moderation of Diet, and diligence of labour, Prov. 31.13, 19, 27. Use 7. To teach wealthy men to beware of ill haunts, Prov. 6.26, & 21, 17, & 23, 21, but rather to employ their estates in some profitable matter, they will else come to an ill end. Use 8. To teach Parents to leave their children, First, A good covenant; Secondly, custom to labour. Any other wealth may come short to them. Eccles. 5.18, 19, 20. 18. Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the Sun, all the days of his life which God giveth him: for it is his portion. 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labours; this is the gift of God. 20. For he shall not much remember the days of his life: because God answereth him in the joy of his heart. SOlomon having showed in the former verses, the abuse of wealth by covetousness, in these words he showeth a contrary good use of wealth. First, in good men, verse 18. Secondly, In all men, verse 19 In good men he saith it is comely and beautiful to eat, drink, and enjoy the good of all his labour all the days of his life, which God giveth him, verse 18. Reason hereof he giveth, First, from the condition of his estate, and of this use of it; it is his portion, verse 18. Secondly, From the quiet passing away of his time without sad remembrances of it, for he shall not much remember the days of his life; the reason whereof he giveth from Gods answering his heart in comfort, verse 20. In all men to whom God hath given wealth, it is a gift of God, 1. To have power to eat of it; 2. To take his portion. 3. To rejoice in his labour, verse 19 Doct. To eat and drink, and to enjoy the good of a man's labour, it is comely in a good man, and it is the gift of God in any man, Eccles. 2.26, & 3, 12, 13, & 2, 24. Reasons to confirm it, 1. From Solomon's experience; behold I have seen it (or found it) verse 18. Reason 2. From the evil disease and vanity that lieth upon a man, when he is denied the power to make use of it, Eccles. 6.2. Reas. 3. From the Condition of men's Estates in this world. It is their portion, v. 18. both to good men, v. 18. and to evil men. Psal. 17.14. As a Portion, 1. It furnisheth us with necessaries, expediences, delights, 2. It maketh up crosses and losses. 3. It maketh Provision for after times, yea for another world, 1 Tim. 6.17, 18, 19 Use 4. It is the Fruit or end, or good of his labour, v. 18. Use 5. From the shortness of the days of a man's life, v. 18. He that reserveth the use of all till old age, may die before he come to use it at all; Or else be then unable to use it, 2 Sam. 19.35. Reason 6. From the joy and comfort, wherein God answereth a good man's heart, in enjoying the good of his labour, verse 20. Now to enjoy the good of it, implieth, First, the reaping of the fat and sweet of it ourselves: Secondly, to impart the good of it unto others also, Eccles. 3.12, 13. Isai. 64.5. Reason 7. From the little thought or remembrance which such a good man takes how his time spendeth, verse 20. For he doth not much remember the days of his life, which is an effect of the former joy; which is as oil to the wheels and so make our time to pass easily, all the days of the afflicted are evil, Prov. 15.15. and he takes sad thoughts and remembrance of the revolution of times, Job 7.3, 4. If an evil man take as little thought and remembrance of his time it is not comely for him; It becometh him not, Job 21.13. Use 1. To teach good men, yea to encourage them, to enjoy the good of their estates; It is comely for them, Psal. 33.1. Not so for a wicked man, Prov. 26, 1, & 19, 10. All the former reasons of the doctrine are as motives to the use. Use 2. To teach all men, that any good which they enjoy from the creature, is the gift of God, and therefore they to look to God to enjoy the giver as well as his gift. Use 3. To teach men to give themselves to labour, else how shall they enjoy the good of their labour? Use 4. To teach us to number our life by days, verse 18. Gen. 47.9. Use 5. To reckon our life and all the days of them as God's gift, verse 18. Lament. 3.22. Use 6. To teach us the way to pass away our days comfortably, is to be good, and to enjoy the good of our labours, receiving the good of our labours, doing good to others. In this way God answereth in joy our hearts, and we pass away our times without sad remembrances, v. 20. Eccles. 6.1, 2. Vers. 1. There is an evil which I have seen under the Sun, and it is common among men. 2. A man to whom God hath given riches, wealth and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: This is vanity, and it is an evil disease. IN this Chapter Solomon declareth the vanity. First, Of humane Satiety or Prosperity in outward things, vere 1, 2. Secondly, Of long life and store of children, verse 3. to 6. Thirdly, Of labour, verse 7, 8. etc. In these two verses Solomon setteth forth the vanity of such outward good things, wherewith men are most taken, to wit, Riches, Wealth, Honour; and these amplified, 1. By their abundance even unto Satiety, so that a man wanteth nothing of all that he desireth. 2. By the evil God inflicteth upon it; God giveth him not power to eat thereof, but a stranger eateth it. 3. By the Adjuncts of this estate ; First, It is an evil. Secondly, It is common amongst men under the Sun, verse 1. Thirdly, It is a vanity: Fourthly, It is an evil disease, verse 2. Riches, Wealth, and Honour, are expressed by God himself in the same terms, 2 Chron. 1.11. Riches differ from wealth: riches expressing Revenues of the field, or which are Titheable; for it is a word in the Hebrew which differeth in a prick only from Tenths or Tithes. Wealth,] in the Original is such Treasure of Silver, Gold, Jewels, and householdstuff which are not Tytheable. God giveth him not power to eat thereof] a Metaphor and a Synecdoche in eating, put for enjoying the sweetness of them: one kind of enjoying put for all. For honour cannot properly be eaten, but the sweet of them may be enjoyed. Doct. 1. It is a vanity and an evil, even an evil disease, an evil disease common amongst men every where, that a man receiveth from God Riches and Honour of all sorts, even to the satisfaction of his soul, and yet God giveth him not power to enjoy the good of it, but leaveth it to a stranger. Reason 1. From the unlawful getting of Riches or Honour, by Oppression, Deceit, Ambition, or the like, Prov. 28.8, & 13, 22. Job 27.13, 16, 17. Reason 2. From the satisfaction of their hearts in it: which Acquiescency in the creature is an Idolatry which the Lord will curse. Luke 12, 19, 20. Reason 3. From want of prayer to God, for a comfortable use of the blessings we do enjoy, Jam, 4.3. Reason 4. From the abuse of the creatures upon our lusts, Jam. 4.3. Job 20.22. God taketh away from a man the power to enjoy the sweet and good of it, many ways; As First, by Sickness of body, Job 21.25. Secondly, By scruple of conscience (as Acts 10.13, 14.) Thirdly, By inordinate affection to some trifle, for want of which all is less comfortable, Hest. 5.11, 12, 13. Fourthly, By Covetousness, Eccles. 4, 8. Fifthly, By some stain of folly in a great person, which blasteth all his honour, Eccles. 10.1. Use 1. To teach us that all Riches, Wealth, and Honour, and all the enjoyment of that good and sweet thereof, are from the Lord, 1 Chron. 29.12. Use 2. To ask of him therefore what we want, either of these things, or of the good of them. Use 3. To remove these evils out of God's sight, for which he is wont to deny men the good of the gifts we do enjoy. Use 4. To bless the Lord who giveth us any good things, and power to enjoy the good and sweet of them. Eccles. 6.3, 4, 5, 6. 3. If a man beget an hundred children, and live many years, so that the days of his years be many and his soul be not filled with good, and also that he have no burial, I say, that an untimely birth is better than he. 4. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. 5. Moreover he hath not seen the Sun, nor known any thing: this hath more rest than the other. 6. Yea, though he live a thousand years twice told, yet hath he seen no good: Do not all go to one place? IN these verses Solomon declareth the vanity of two other earthly comforts 1. Store of children. 2. Long life, which may be accompanied and clogged with great vanity, in case two other benefits be wanting, First, the soul to enjoy good. Secondly, The body to enjoy Burial; which misery and vanity he setteth forth by a comparison with an abortive, a Pari & à minore; equal in five respects, 1. Of coming into the world with vanity, verse 4. 2. Of seeing no good, verse 6. 3. Of departing in darkness and obscurity, verse 4. 4. Of Oblivion of both, verse 4.5. Of going both to one place, verse 6. The vanity of the Abortive, less in respect, First. He hath not seen the Sun; Secondly, He hath not known any thing to grieve him: Thirdly, He hath more rest than the other, verse 5. Doct. 1. An old Father of many children and many years, if his soul want goodness, and his body Burial, an Abortive (or untimely birth) is as good, yea better than he. As good in respect, 1. Of their entrance into the world, they both came in with vanity, that is to no end, not simply and altogether; For God hath wise and good ends of sending them both into the world; but in regard of themselves and other men. 2. Of their seeing no good in life time, verse 6. 3. Of their departure out of the world; they both departed in darkness, First, of obscurity, Secondly, of misery. 4. They both are covered with darkness of oblivion; yea sometime the name of the wicked shall rot, when the other is not blemished, Prov. 10.7. 5. Of the same place whereto they both go, to the earth from whence they came: and the wicked man to a worse place, Acts 1.25. The Abortive better, in respect, First, He never saw the Sun, so he never saw outward good things, which might trouble him to lose. Secondly. He never knew any thing good or evil: so that his reckoning is more easy, and his present griefs less. Thirdly, He enjoyeth more test from evils, both in this, and in the other world, verse 5. Reason 1. From the overpoising vanity of those two wants. First, of burial; Secondly, of souls want of goodness. To extinguish the comforts of, 1. Store of children; 2. Long life. Want of burial, First, leaveth the body as dung to rot and stink upon the face of the earth, a thing, y● Dishonourable to the dead; 2. Loathsome to the living, Psal. 83.10. 2 Kings 9.38, 37. Jer. 21, 18, 19 Secondly, leaveth the body without pledge of resurrection, the body buried is Corn sown, 1 Cor, 15.36. The souls want of goodness, 1. Is as a dead carcase stinking above ground, Psal. 14.3. 2. Leaveth it to more putrefaction by longer lying above ground, yea the more inexcusable in impenitency, Rev. 2.21. 3. Procureth a greater damnation for living so long with so many children, and for want of goodness doth neither good to himself nor them. Use 1. To take off men from blessing themselves in store of children, and long life: Rehoboam had store of children, Sons 28, Daughters 60. yet his soul empty of goodness, 2 Chron. 11.21, with 12.14. Ahab had 70 sons, 2 Kings 10.1. yet they all died a violent death, verse 6, 7. and their father's blood dogs did eat, 1 Kings 22, 38. And though his carcase sound burial, yet not so Jezabel, 2 Kings 9.34. to 37. Use 2. To moderate the grief of such as want children, or have Abortives, so their souls want not goodness, nor their body's burial, they are better than these in the Text. Use 3. To look at Abortion as a vanity and misery to the creature, and so at want of burial. It is a Stoical Apathy, to despise want of burial; Facilis jactura Sepulchri: Caelo tegitur qui non habet urnam. Solomon's Porch and Venus Porch are not of equal dimensions. And if Abortion be a vanity and misery, then avoid such sins as make us like them: As First, Malignancy against God's people, joined with incorrigibleness, Psal. 58.8. Secondly, Harsh and unreverent insurrection against well deserving Magistrates, Num. 12.1, 2, 12. Use 4. To exhort to furnish the soul with goodness, 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 than a woman bearing the best child, 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 than the fool? what hath the poor that knoweth to walk before the living? 9 Better is the sight of the eyes then the wand'ring 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 four arguments, First, From the wearysomenesse of it employed in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is labour cum defatigatione & molestia. Secondly, From the end of it, for the mouth: Thirdly, From the emptiness 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 poor who is more laborious and industrious than other men, yea the discreet and prudent poor, who knoweth how to converse and carry himself 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 wand'ring of the desire, (which springeth from the souls 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 wand'ring desire. In regard of all which evils, he counteth Labour itself 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 jacob's 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 wearisomeness, of the labour amplified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated wearisomeness, Job 7.3. to wit, 1 Fainting the Body. 2. Afflicting the mind 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 Scholar 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 apparel, 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 clothing, 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 breadth 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 mind is not satisfied, but his inordinate desire after the means of his maintenance (like a Dropsy thirst) is never filled. And thus fareth it with the Learned Scholar, the rich Churl, the Industrious and prudent poor man: These Vanities fall alike to them all, how much less is the immortal soul filled? Reas. 4. From the wandringness of the unsatisfyed desire, which like the Bee runneth from flower to flower, and sucketh honey and wax 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, than the wand'ring of the desire: as the good Housholder saith to his Guests, Much good may it do you what you see before you. Use. 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. Use 2. To beware of such sinful labours as increase these wearisome vanities. If honest labour be so grievous and vain, how much more sinful labours? Take heed of labour to undermine and supplant well-deserving men. Pro. 4.16. Psal. 7.14. Darius was better employed, Dan. 6.14. 1 Thess. 4.11. Use 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. Use. To Teach the poor, that discretion in him is observed by God and wisest Princes, when he knoweth how to walk before the living. Use 5. To wean us from wand'ring 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. Use 6. To Raise up the Country unto thankfulness to God, that supplieth us comfortably with that which men most labour for: we need not sell our 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 than 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 etc. Solomon summeth up the vanity of man, whosoever or whatsoever he be. He showeth what his estate is; First, by Creation. 1 He is Adam, a piece of red Earth, base and of the Earth, argued by his Notation. 2 Impotent to his Maker; He cannot contend with him that is mightier than he. v. 10. Secondly by his present Condition after the Fall. 1 All the Accessions that come upon him, Learning or Knowledge, Honour, Wealth, Pleasure, Long life, Store of Children, Labour, they all increase his Vanity. What is he the better? to wit for them all. v. 11. 2 He is ignorant First, of what is good for him in this life, which is amplified by the Simile of a shadow. Secondly, of future things. Who shall tell him what shall be after him? v. 12. Doct. Whatsoever the man be, it is well known, as his name is, so is he Adam, a lump of clay; and whatsoever be falleth him in this life in his natural estate, he is never the better for it. Gen. 1.26, 27. & 2.7. Eccles. 12.7. Clay, and so 1 Subject to the hand of the Potter, of necessity, Jer. 18.6. 2 Base, Psal. 49.2. & 62.9. 3 Brittle; First, in soul mutable, Job 4.18, 19 Secondly in body easily subject to mortality of itself, Job 4.19. That that which befalleth him in this life, maketth him not the better, is argued from the vanity of all. Eccles. 1.2. Reason 1. From his utter insufficiency and inability to contend with his Maker, v. 10. An Earthen pot cannot contend with a Rock, Matth. 21.44. Isa. 45.9. Rom. 9.20, 21. Job. 9.3, 4. where be two Reasons of it. The First from God's Wisdom; the Second from his Power. Reason 2. From the Increase of Vanity upon man by all the Accessions of this life, by Gifts 1 of the mind, Isa. 47.10. Judas v. 4. 2 of the body, Ezek. 16.15. employed. 3 of outward estate, Jer. 22.21. Rev, 3.17. Pro. 1.32. Ezek. 28.4. 2 Chron. 26.16. which springeth first from our corrupt nature, which as a fusty Vessel corrupteth all that is put into it. Secondly from the Curse of God upon the Creatures by the Fall. Gen. 3.17. Reason 3. From the Ignorance and unskilfulness of men 1 To discern what is good for them in this momentary life, Job 11.12. We look at those things which are best for us which are temporary, bodily and present, whereas our souls find no good in such: as a Dropsy-man chooseth drink which is most hurtful for him. We know not how to make a good use of them so fare as they might lead us, Deut. 29.4. 2 To foresee or discern future things, Eccles. 8.7. Use 1. To humble the Pride of man: Earthly man whatsoever he be, he is known of old to be Adam. And that which more humbleth him, is that he is not the better for all that befalleth him in this life, nor doth he know what is good for him in this life, nor how to make use of it. Use 2. To teach men not to contend with their Maker. It is hard to dash Earthen Pitchers against stone walls. Therefore to forbear plead and murmur, 1 against God's purpose, Rom. 9.20, 21. 2 against his Providence, Jer. 12.1. we must submit patiently under God's hand, Psai. 39.9. we must obediently follow his calling. Rev. 14.4. Use 3. To show us our life as in a glass; it is as a shadow; to wit, 1 without substance; rather a Death then a life, 1 Tim. 5.6. 2 seeming greater when light is most remote. 3 easily or speedily passing away, and that when it is at greatest. Use 4. For Thankfulness to God, that Christ would take such a base estate upon him as the estate of earthly man. That so many sons of Adam met together, yet some good agreement; else (were it not for God's special guidance and blessing) vanity put to vanity would but increase vanity, Psal. 39.5. with 62.9. The Netherlanders Motto a wholesome Advertisement, Resembling themselves to a company of earthen Pitchers floating in the Sea, with this word, Si collidimur frangimur. Eccles. 7. v. 1. A Good name is better than precious ointment: and the day of death than the day of ones birth. SOlomon having spoken of the vanity of sundry Conditions of the Creature considered in themselves: In this he speaketh of their vanity compared one with another, wherein also he intimateth the vanity of men's judgements and imaginations touching these things, as esteeming the better to be worse, and the worse to be better; in this Verse he declareth two things to be better than other two, which are commonly reputed to be worse; as first A good name to be better than a good Ointment. Secondly, The day of death to be better than the birthday. The words themselves are a Proverbial Doctrine, A good name is better than a good ointment; yet an Ointment is reckoned amongst precious Riches and Treasures, Isa. 39.2. but a good name is preferred before it, Pro. 22.1. A good Ointment First is fragrant, John 12.3. Secondly, shining and making the face to shine, Psal. 104.15. Thirdly, sinketh into the bones, and suppleth and softeneth the dried Sinews and Muscles, that it maketh a man more fit for Race, for Wrestling or any other bodily Exercise, Psal. 109.18. Fourthly, is healing, Luke 10.34. Fifthly, preserveth even after death by embalming, Luke 23.56. In all these Properties (qualities and effects) a good name excelleth a good ointment, which may be as so many Reasons of the Point. A good name First is more fragrant, the one filling the house, John 12.3. the other, Town and Country. John 3.12. Rom. 1.8. Secondly, putteth a shining justre upon the countenance. Eccles 8.1. Wisdom (which is a matter of Reputation, Eccles. 10.1.) maketh the face to shine, etc. Thirdly, It sinketh into the bones, Prov. 15.30, yea it fitteth to any public employment, in Ministry, 1 Tim. 3.7. or Magistracy, Deut. 1.13. Fourthly, Healeth the venom of slanders and backbitings. Fifthly, keepeth us alive after death, Prov. 10.7. Object. How can the ninth Commandment be preferred before the eighth? Answ. Good name is the honour of a man's person, and so belongeth to the fifth Commandment. Use 1. To reprove the vanity and folly of such, who to get wealth and treasure, care not how they prostitute their good name [It was a sordid speech of Vespasian, Dulcis Odos Lucri ex re quâlibet.] Use 2. To reprove the blemishing and blasting of any man's good name, which duly belongeth to him. It is a greater sin then to steal the best goods he hath, Prov. 22.1. a Tradesman's credit is oft more worth than his estate. Use 3. To exhort to a conscionable care of getting and keeping a good name. It is not ambition nor vainglory, when a man seeketh it by good means for good ends, and affecteth it no further, nor accepteth it, but as is due to him. Means of a good name: 1. Faith, Heb. 11.2. 2 Fruits of faith. First, Sanctifying of God's name, 1 Sam. 2.30. Secondly, Sparing the names of our brethren, Matth. 7.1, 2. Thirdly, Humility, Prov. 22.4. Luke 14.11. Fourthly, Worthy acts for public service, 1 Sam. 18.7. Matth. 26.13. 2 Chron. 24.16. 1 Pet. 3.16. Hence sweet odours at Funerals as a monument of a sweet-smelling Report, 2 Chron. 16.14. On the contrary sin staineth a good name, Prov. 10.7. 1 Kings 15.30. Matth. 10.4. Gen. 11.4, 9 Absoloms' pillar (2 Sam. 18.18.) was Columna Calumniae, or as Lot's wife's pillar of salt, seasoning others, but shaming ourselves. It is not fair Faces, Buildings, Clothes, or Estates, that can procure or preserve a good name. Object. 1. Christ excelled in all virtues and duties, yet he lay under an ill name, as a glutton and wine bibber, a deceiver, an enemy to Caesar. Answ. 1. He bore our sins, and so our reproaches, as a punishment due to our sins, 2. It was amongst evil men, as his profession was also evil spoken of amongst them, Acts 28.22. 3. At length he overwrastled it, and got a great name, Phil. 2.9. Obj. 2. But it is a curse to a Minister, to be generally well, spoken of Luke 6.22, 26. John Baptist is said to have a devil Matth. 11.18. Answ. First, Ministers that are faithful, have special cause to provoke wicked men, where their name chief suffereth, 1 Kings 22.8. & 18, 17. else wisdom is justified of her children, Matth. 11.19. Secondly, Ministers at length overwrastle it. Matth. 23.29, 30. Obj. 3. But even private Christians as truly godly are traduced. Answ. First, Sometime they neglect their life of faith, 2 Sam. 12.13, 14. Secondly, God prevents sin in them by false reports. Thirdly, It is but at the hands of wicked men, Acts 28.22, & 24.25. Fourthly, If it be at the hands of brethren, it is through their Ignorance, Emulation, and Rashness, which God at length will overwrastle, Job 42.7. Otherwise God hideth the names of his children in the secret of his Tabernacle from the strife of Tongues, Psal. 31.20. The words are a proverbial Doctrine. Doct. 2. The day of death is better than the birth day. This is not the speech, First, Of Job in misery, Job 3.3. Secondly. Of Jeremy in passion, Jer. 20.14. but of Solemon in his repentance. This Solomon speaketh, not only of some extraordinary kinds of death, which have been of more public service, as the death of Christ, joh. 12.32. Of Samson, judg. 16.30. Of the Martyrs, whose blood is, First, The glory of God, john 21.19. Secondly, the seed of the Church. But indefinitely and generally of the death of all or any. Better to the godly in regard, First, Of sin, which shall then be wholly subdued, Rom. 6.7. 1 Cor. 15.26. If sin continued after death, death were not the last enemy. But in birth we are borne in sin, Psal. 61.5. children of wrath, Eph. 2.3. Yea Newbirth leaveth much corruption still in us; we are borne in sin, but we die in the Lord, Rev. 14.13. 1 Thes. 4.14. Secondly, Of misery, which attendeth Birth, job. 14.1. & 5, 7. But death is an haven of rest after a sea of troublesome agitation and misery; job 3.13, 14, & verse 21, 22. Rev. 14.13. Thirdly, Of grace which will then be perfected, Heb. 12.23. 1 Cor. 13.12. jude 24. Ephes 5.27. Death is accounted an enemy to Nature, but is a friend to grace; we are borne unclean, job 25.4. john 3.6. but we die perfect. Fourthly, Of glory. Birth is the seed time of corruption, Gal. 6.8. Death is the seed time of incorruption and glory, 1 Cor. 15.36, 42, 43, 44. Birth putteth us into the hands of Midwives, and other weak women: Death into the hands of the glorious and mighty Angels, Luke 16.22. Birth bringeth us forth into a valley of tears, Death into our Master's joy, Matth. 25.21. Birth into an estate of absence from the Lord, 2 Cor. 5.6. Death bringeth us into his presence, 1 Thes. 4.17. 1 john 3.2. Birth bringeth us to labour, job 5.7. Death to rest, Rev. 14.13. even Sabbaths rest. Birth bringeth us into a larger and fairer world than our mother's womb: but death into a larger and fairer than this. The starry roofe of this world is but the pavement of that. Better to the wicked in regard, First of others Prov. 11.10. Secondly, Of themselves, though it had been good for them not to be borne, Matth. 26.24. yet being borne, the sooner dead, 1. The less sin, 2. The less Punishment. Quest. May the wicked than do well to hasten their own deaths? Answ. By no means; for self murder is worse than murder of another. And besides, so the wicked cutteth himself off from means and hopes of conversion. Use 1. Against purgatory to the godly after Death. For than Death settleth them into a worse condition than ever their birth did. For the pains of Purgatory (as Papists describe them) differ not from the pams of hell in measure of torment, but duration only. And what use can there be of Purgatory, when no sin is left in death to be purged after? Use 2. To exhort to such a life as may make our death comfortable: Means. First, Regeneration, New birth, john 11.26. Phil. 1.21. Secondly, Faithful and fruitful course of life, 2 Tim. 4.6, 7, 8. Use 3. To comfort the godly against death, by consideration of all the former benefits of Death. Samsons riddle, is now Solomon's Paradox; Out of the eater (Death which devoureth all) cometh meat and sweetness. Object. 1. But in death I lose all my dear friends. Answ. First, If thou hast lived any long time, most of thy dearest friends are gone before thee; Secondly, Thou shalt change these here for better friends there; our best friends love us not so dearly as every one there; Thirdly, Thy good friends will not be long after thee. Object. 2. But what shall I do with my poor children and young? Answ. Leave them with God [Jer. 49.11.] Object. 3. But there is bitterness and pangs in death. Answ. First, So there is in Birth. Secondly, After-comsorts swallow up all griefs, john 16.21. Use 4. To moderate the mourning of the living for their dying friends; you rejoiced in their worse day (their birth day) why not much more in their better day? 2 Sam. 12.19, 20. Pharaoh and Herod solemnised their birth days, Gen. 40.20. Mark. 6.21. why should not Christians rejoice in the departure of their Christian friends? The days of the Martyr's execution were called Natalitia. It is true we may mourn for loss of public good, Instruments to Family, Church, and Commonwealth, and judge ourselves for such sins as provoke the Lord to remove them: but yet it is best for them that they are gone: and best for the Church, what God doth; the death of joseph and josiah turned to the best good of Israel. The bondage of Egypt wrought for Israel a more glorious deliverance. And the captivity of Babylon (which broke in upon the death of josiah) instead of a dungeon proved a wine-cellar, Cant. 2.4. Eccles. 7. v. 2. 2. It is better to go to the house of mourning then to go to the house of feasting: for that is the end of all men, and the living will lay it to his heart. AS in the former verse Solomon preferred two things, that seem less desirable above other two that seem more desirable, (a good name above a good ointment: and the day of death above the birth day) So here he preserreth a third thing that may seem less desirable before another, which to men doth, commonly seem to be much more desirable. The house of feasting is commonly preferred amongst men, as more desirable to be gone unto, above the house of mourning; but here the day of mourning, even the greatest mourning, (mourning for the dead) is preferred before the house of feasting. Better it is (saith he) to go to the house of mourning then to the house of feasting; whereof he giveth two reasons. First, from the property of the house of mourning (to wit for the dead). It is the end of all men, Secondly, from the good use which the living will seriously make of his house of mourning, and of the cause of mourning which he there beholdeth (the death of some friend or neighbour) The living will lay it to his heart. Doctr. 1. It is better (or a more good thing) to go to an house of mourning for the dead, then to an house of feasting for the solace of the living. Of feasts there be three sorts. 1. Civil feasts where a fourfold solace: First, Eating the fat and drinking the sweet; Secondly, Loving and neighbourly company: Thirdly, Pleasant discourse and sometimes Music: Fourthly, Increase of mutual neighbourly love. 2. Profane or riotous, where the former comforts are abused, and perverted. First, by Excess in eating and drinking to gluttony and drunkenness: Secondly, The Company, swaggering and debauched Ruffians, Swearing and roaring Boys: Thirdly, Instead of pleasant discourses Ribaldry, wanton songs and dances, abusing of the name of God or man. Fourthly, fall out and quarrelings: or else linking in conspiracy to do some mischief. 3. Holy feasts; where, First, God's institution or special mercies invite to thankfulness: and meat and drink as before God, Exod. 18.12. Secondly, Christian company: Thirdly, Holy conference, Luke 14.1, to 8. and so to the end: Fourthly, Increase of childlike love to God, and brotherly love one to another. Of this last sort of feasts, the comparison is not put: for God's ordinances are more edifying then his providences. Nor it it to civil, especially to godly men put of the second sort of feasts, Riotous. For to honest and good men. It is an house of mourning to be in such an house of feasting, Psal. 120.5. But here he speaketh of such an house of feasting as is contrary to the house of mourning. Reason 1. From the nature of the occasion of that mourning, it being the death of some or other desirable person in the family, that death is the end of all men. If the person dead were not desirable, there is little or no mourning for him, 2 Chron. 21.19, 20. But if there be mourning, all useful men will see their own end in his, which is very wholesome to our spirits, Deut. 32, 29. Lamen. 1.9. In feasting men are apt to put the evil day far from them, Isai. 56.12. Amos 6.3, to 6. Secondly, In the house of mourning, we shall be occasioned to take to heart what we see: yea to lay it as a plaster to our heart. Text, Not so readily in an house of Feasting. Object. But doth not the house of feasting offer to our hearts many serious and savoury meditations? Doth it not set before us, First, A spectacle of God's bounty, leading to Thankfulness, Psal. 145.16, and Repentance, Rom. 2.4. Secondly, The variety of God's goodness dispersed in the several creatures, Acts 14.17. Thirdly, The wisdom of God's providence, preparing and gathering the meat and company from sundry quarters of the world, Psal. 145.15. Fourthly, The large extent of Christian liberty purchased by the blood of Christ, 1 Cor. 10.27. Fifthly, The fatness and sweetness of spiritual and heavenly food, [a minori] Luke 14.15. Sixthly, A spur to enlargement of fruitfulness after a Feast; we expect our horses after well meating should travel better. Answ. It is true, a Feast setteth before us many spiritual advantages. But yet, First, A man's spirit disposed to cheerfulness is more exposed to lightness. Secondly, Sad objects make deeper impression upon our affections. Thirdly, The company at a Funeral are not so apt to draw our minds away by cheerful discourse as at a Feast. Use 1. To reprove Funeral Feasts: for it maketh the house of mourning and feasting all one. Use 2. To teach us the estate of our nature; God seethe it better for us to meet with sad and mournful Occurrences then cheerful. Use 3. To teach us so to lay to heart the death of others, that it may be better to us then the best meals meat, better than a feast. If thou art a living man, lay sad objects to heart, especially this of death; more distinctly lay to heart, First, Death itself. Secondly, the causes of it. Thirdly, The effects of it. Fourthly, The manner of it. Fifthly, The subject of it. In death itself see a spectacle of thine own mortality, Josh. 23.14. 1 Kings 2.2. Wait therefore for a change, Job 14.14. In the causes of it, First, Moral or deserving, look at sin, Gen. 2.17, Rom. 5.12. especially original sin. Learn to mortify that, kill that, which else will kill us soul and body. Secondly, Natural diseases; see the evil of corrupt nature and life, Rom. 6.23. Thirdly, Violent. 1. From Magistrates; First, Justly; learn to fear such wickedness, Deut. 17.13. Secondly, unjustly; learn constancy to the death, Rev. 2.10. Secondly, from thiefs and robbers; and then learn, 1. to walk regularly with God, who else may and will deliver into such hands, Ezek. 21.31. 2 If the man slain were godly, learn to avoid the misconstructions which are wont to be made of it, Prov. 25.26. Thirdly, from self: either through, 1. Distress, as Saul. 2 Disgrace, as Achitophel. 3 Despair, as Judas. Hence learn patience in affliction, with faith to prevent all such evil. In the manner of it: First, some die, 1. suddenly, Job 21.13, 23, 24. Hence learn, first, preparation for sudden changes; secondly, submission to reproofs, Prov. 29.1. 2. Lingeringly, Job 21.25. Hence learn not patience only, but long-suffering. Secondly, some die distracted; Learn hence, 1. To commit our senses and understanding to God. 2. Settle peace of conscience, which will keep our minds in Christ, when not in our senses, Phil. 4.7. In the subject, 1. some die in sin, carnal persons; and they die, first, Either as stones, 1 Sam. 25.37, 38. Hence learn weanedness from worldliness which stupifieth the heart. Secondly, or presuming, Matth. 7.22. Hence learn to build on a rock, Matth 7.24, to 27. Thirdly, Or despairing, as Judas. Hence learn to beware of sins against conscience. 2. Others die in Christ, and that first, either troubled in mind, conslicting with desertions, Matth. 27.46. Hence learn, To live by faith against sense, Job 13.15. Luke 23 46. Secondly, Or comfortably, 1. Expressing their joy and confidence, 2 Tim. 4.6, 7, 8. 2 Instructing and exhorting others, Gen. 49. Hence learn, first, to live uprightly and justly, Psalm 37.37. Secondly, Boldness in Christ against death, Rom. 8.38, 39 Eccles. 7.3, 4, 5, 6. 3. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. 4. The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools. 6. For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity. IN Verse 2. Solomon had preferred going to the house of mourning above going to the house of mirth, whereof he gave two Reasons before. The first, taken from the condition of the house of mourning it is the end of all men. The second, from the spiritual improvement which living men will make of it. The living will lay it to heart, v. 2. Now in this verse he giveth another reason of it. 3. From the pre-eminence of sorrow above laughter, Sorrow is better than laughter. And this he proveth, first, from the benefit of a sad countenance, by the sadness of the countenance the heart is made better, v. 3. Secondly, from the pre-eminence of such men, whose hearts are in the house of mourning above those whose hearts are in the house of mirth. The heart of the wise is in the house of mourning, the heart of fools in the house of mirth, v. 4. Thirdly, from the pre-eminence of hearing the rebuke of the wise (which causeth sorrow) above hearing the song of fools, v. 5. the vanity whereof is amplified by a comparison, v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated sorrow, cometh of a root which signifieth properly to provoke, as Deut. 32, 19 Now because a man may be provoked either to anger, or to grief; therefore this word is sometimes translated anger, Eccles. 7.9. Sometimes grief or sorrow, as Eccles. 11.10. Psal 112.10. and here. Doctr. Sorrow is better than light mirth. v. 3. Laughter expresseth light or frolic mirth. For right understanding this point, consider these points: First, sorrow, when God calleth for mirth; and joy, and mirth, and laughter, when God calleth for sorrow and mourning, are both a like odious to God, Deut. 28, 47, 48. Gen. 4.6. Isa. 22.12, 13, 14. Jer. 48.27. Secondly, Godly sorrow and mourning, and spiritual joy and rejoicing are both alike acceptable to God, and profitable to man, 2 Cor. 7.10.11. Neh. 8.10. Thirdly, Sorrow for sin, and upon rebukes for sin, is better than frolic joy and mirth in vain company, Eccles. 7.5. Fourthly, sorrow for outward affliction, is better than light mirth for sleight occasions. These two latter hold forth Solomon's meaning, and are the sense of the doctrine, Heb. 11.25. Job 36.21. Reason 1. From the benefit of a sad countenance; as it springeth from an heart seriously affected, so it stirreth up serious affection, meditations, and conferences in the hearts of others. A merry countenance is apt to stir up to lose and dissolute, vain and frothy meditations, affections, conferences. Reason 2. From the condition of the house of mourning; it is a suitable object to the heart of a wise man: His heart is there: sad objects to the heart, are as ballast to the ship, making it go steady; whereas the house of mirth is a suitable object to the heart of fools, v. 4. Reason 3. From the pre-eminence or betterment of hearing the rebuke of the wise (which causeth sorrow) than the songs of fools, which causeth light mirth, v. 5. Which may appear, 1. From the great benefit of wise reproofs: They are as first, Pricks to let out corruption, Acts 2.37. Secondly, Goads to stir up to duty, Eccles. 12.11. Thirdly, Nails to drive in and fasten good counsel, Eccles. 12.11. Fourthly, Balm to heal sores, Psal. 141.5. 2 From the vanity of fools laughter, and light mirth. It is as the cracking of Thorns under a pot, v. 6. Not like the fire of thorns under a pot, which is soon kindled, and fair blazed; But like the noise which first, is no good melody. Secondly, spends much fuel, as fools mirth much time. Thirdly, soon decayeth and dampeth, and leaveth both meat in the Pot raw, and bystanders not thoroughly warmed, Psal. 118.12. & 58.9. So doth the mirth of fools, Prov. 14.13. Use 1. Against the chief good of Epieures, which is pleasure. Sadness is better than it. Use 2. To teach us contentment, yea, and thankfulness to, when God sendeth occasions of sorrow and sadness for affliction, Job 1.21. Object. Psalm 35.27. Answ. Prosperity that will best hold, and least corrupt, is that which is sown in tears, Psalms 126.5, 6. This sad winter, Christmas (as they call it) is better than all the carnal jollity wont heretofore to be exercised at that time of the year. Use 3. For a sign of trial of our hearts; where they delight to be, such they are. If they delight to be in the house of mirth, they are vain and foolish; if in the house of mourning, they are wise, Mat. 6.21. Use 4. To teach us who are fittest instruments to dispense reproofs, wise men, v. 5, Prov. 15.12. The wise and the reprover, are Synonimons, Prov. 25.12. Great wisdom requisite to discern, first of faults, whether beams or motes. Secondly, of the offenders, how more or less easy to be wrought upon, as the body in Physic, Prov. 17.10. Use 5. To exhort to patiented and willing hearing of just reproofs. A sound chiding is better music than the song of fools. It is an ornament if well heard, Prov. 25.12. as arguing humility, wisdom, sincetity, or soundness, Prov. 9.8, 9 Sound flesh will abide rubbing; not so galled. They are the way of life, Prov. 10.17. and wisdom, Prov. 15.31, 32. Eccles. 7. v. 7. 7. Surely oppression maketh a wise man mad, and a gift destroyeth the heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translated surely, I do not find that ever the conjunction so signifieth in Scripture, but as it is translated in v. 6. for so it is firly to be translated here. Surely neither standeth with the Grammar or Logic of the Text: no coherence will so be made of the sentence. But translate it for, and the context runs thus: Solomon had said (vers. 5.) It is better to hear the rebuke of the wise, than the song of fools. This he proveth, first, from the vanity of the song of fools, illustrated by a simile taken from the crackling of thorns under a pot, v. 6. Of this was spoken in the former verse. Secondly, from the madness of the oppression of such a reprover. To oppress a wise reprover, 1. makes a wise man mad: A wise man, whether it be, 1. The reproved, he will grow outrageous by oppressing his reprover, as did Asa, 2 Chron. 16.10. 2 The reprover. Oppression may distemper him, Jer. 20.7, 8, 9 & v. 14 to 18. Secondly, destroys the heart (or life) of the Gift; Gift cannot properly or Grammatically be in the Nominative case before the Verb, but by Anomaly. For it is of the Feminine Gender, the Verb destroy of the masculine; neither is the sense so suitable here. Thirdly, from the excellency of the end of a word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the word of reproof, above the beginning of it; the beginning of it may be harsh and unpleasant, but the end of it is wholesome, and medicinable, v. 8. Fourthly, from the excellency of the patiented in spirit (as otherwise, so especially in hearing and bearing the reproofs of the wise) above the proud in spirit, v. 8. Whereupon he inferreth a grave and wise admonition, not to be of an hasty spirit to anger, neither in hearing reproofs, nor generally in any other case, taken from the proper subject of the residence of anger: for Anger resteth in the bosom of fools, verse. 9 Doctr. It is better to hear and bear the rebuke of the wise, with submission and patience, then with oppression and passion, with pride and anger. This seemeth to be the very proper scope of Solomon's words in this place, 2 Sam. 12.7. to 13. 2 Chron. 19.2, 3, 4. 1 Kings 22.8. Let not the King say so, Mat. 16.23 Gal. 2.11. to 14. Reason 1. From the madness that a wise man shall fall into by oppressing a wise Reprover; in that, first, he will distemper and enrage himself, 2 Chron. 16.10. Secondly, he will destroy the heart and life of the gift of reproof. It will no more profit than Physic vomited up, or a plaster cast aside. Thirdly, he may also distemper and enrage the reprover, Jer. 20.7, 8, 9 & v. 14, to 20. At least it will force him to keep silence, Amos 5.10, 13. This may be referred to the second. Reason 2. From the excellency of the word of reproof in the end, above what it appeareth in the beginning, Psalm 141. 5. Prov. 28.23. Physic may be bitter and loathsome at first: yet health by it, recompenseth that. Reason 3. From the excellency of the patiented in spirit, above the proud in spirit, vers. 8. Patience first possesseth the soul, Luke 21.19. Secondly, inheriteth promises, Heb. 6.12. Thirdly, it maketh us perfect, Jam. 1.4. Reason 4. Implied in the Text, vers. 8. from the root of all rejection of reproof, which is pride of spirit, Prov. 13.1. & 15: 12. Pride, first God abhorreth and scorneth, and resisteth, 1 Pet. 5.5. Psal. 138.6. Prov. 3.34. Secondly, is the presage of sudden destruction, Prov. 29.1. Use 1. To teach us to eschew all oppression, especially of our reprovers. It argueth us, and maketh us mad, Prov. 28.16. It discourageth a reprover from putting forth the faithfulness of his brotherly love, Jer. 20.9, Amos 5.13. Yea, he is now excused in his silence, Matth. 7.6. It eateth out the heart and life of a gift, of the reproof given, 1 Kings 22.8. & v. 27, 28. 2 Kings 5.12, 13. Use 2. To teach us to be patiented in hearing and bearing reproofs. The end of them is better than the beginning; the beginning may seem harsh and bitter, but the end is wholesome and comfortable, as of all affliction, Heb. 12.11. 2 Cor. 1.6, 7. & chap: 7, 8, 9, 10, 11. It is not meant of all things universally, that their end is better than their beginning; for it is otherwise in some things, 2 Pet. 2.20. Matth. 12.45. Prov. 20.21. But it holdeth in this duty of Admonition, and all Afflictions, inward, and outward to the godly. All impatience here argueth pride of spirit, as appeareth by the opposition, Text v. 8. Use 3. To teach us to express patience rather than pride, and to prefer it both in our judgements, and in our practice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man of a long breath, which argueth a patiented spirit; men of a short breath are soon hot; men of hot hearts breathe quick and short, as in choleric and aguish men. Patient in spirit exceeds the sproud, first, in understanding and wisdom, Prov. 17.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritû, a man of a cool spirit is of great understanding. Secondly, in strength and courage, Prov. 25.28. & 16.32. Thirdly, in honour, Prov. 22.4. Fourthly, in profiting by all means of grace. In word, Luke 8.15. In affections, Rom. 5.3, 4, 5. Some think it their excellency and magnanimity to bear no coals at any man's hand, but to give every man as good as he brings. Patience they condemn for cowardice; but the Spirit of God judgeth otherwise. Eccles. 7. v. 9 9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. DOctrine 1. To be of an hasty spirit to anger, God forbids it to his people, Prov: 14.17. Jam. 1.19. Prov. 16.32. The spirit is hasty to anger when anger ariseth: First, without cause, Gen. 4.5, 6. Jonah 4.9. This is hasting before the cause. Secondly, without measure passing the bounds, 1. Of our calling, Acts 7.26, 27. Gen. 34.25, with 49.7. 2. Of love; First, As when instead of brotherly admonition we fall to clamour, railing, scolding, not reproving sin by Scripture names and arguments, but vexatious terms, Eph. 4.31. Secondly, When we are not fit to pray for those we are angry with, Exod. 32.19, 30, 31, 32. 1 Sam. 8.6, with 1 Sam. 12.23, & 15.35. Thirdly, Of reason, Luke 6.11. Acts 22.23. 2 Chron. 28.9. Fourthly, Of Justice, Zach. 1.15. Fifthly, Of due season, 1. After sunset, Eph. 4.26, 27. 2. After the offender's acknowledgement of his offence, Luke 17.3, 4. And these are hasting before the measure or proportion of the cause. Reason 1. From the proper subject of the residence and rest of anger; It resteth in the bosom of fools. Text, Wherein Solomon takes of an excuse which men are wont to make of their holiness. Though I be somewhat hasty, yet I thank God, anger doth not rest with me. Yes, (saith Solomon) If thou be'st hasty, anger resteth with thee, and argueth thee a fool. For a man could not have anger so ready at hand hastily, if it did not rest with him; the habit of sinful anger resteth there, though the act be quickly transient. Object. Choleric men are soon stirred, and yet they are not all fools; the fools are commonly sanguine, as the simple light fond fool; or phlegmatic, as the dull Ass fool: or melancholic, as the lunatic fool. Answ. A choleric fool is a frantic fool. Every complexion in excess is subject to folly, yea to madness; but if choler be subdued to reason, choleric men though they could be soon hasty, if they see cause, yet will not be where there is none! A man of quick speed for race, yet will not run till he see cause. Quest. But what folly is in Anger? Answ. First, Rashness, Isai. 32.4. Secondly, Stiffness, Jonah. 4.9. blind wilfulness. Thirdly, Outrageousness, Prov. 27.4. Fourthly, unprofitableness. Anger unfitteth a man, First, To do good, Jam. 1.20. Secondly, To take good, 2 Kings 5.12. As a man when his house is all on a light fire, himself in the midst of it, can hear no direction given him from without, nor himself able to do aught within: So is a man in a burning anger, neither able to direct himself, nor to take counsel from others. Reason 2. From the Image of God which should shine forth in us. He is slow to anger, Psal. 103.8. Use. To cast discouragement as it were cool water upon this angry passion. The Sea when it foameth and rageth, purgeth itself, and a pot boiling casteth out foam and scum: but a man boiling with anger and wrath, both uttereth his own shame, and yet keepeth the filth within. Physicians count it a sign of deadly danger, when a sickness or distemper so altereth the countenance, that you cannot know the same man, so Job 14.20. Anger will do as much, Dan. 3.19. Physician's will also say, It is a sign of the healing and abatement of an Ague, when in an hot fit the tongue is clean; but if the tongue be foul, it is a sign the disease is still strong. When a man in his anger giveth never a foul word, it is a sign of an healthful spirit: but the soul is distemped, if the speech in anger be foul. If a glass bottle be full of clean water, though it be stirred, there ariseth no mud: but if mud arise when it is stirred, the water was foul in the bottom; so is the spirit of a man foul within; that being stirred showeth distemper. Let therefore all hastiness 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 hindereth 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 bosom. Eccles. 7. v. 10. 10. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this. SOlomon in this Chapter hath hitherto showed the vanity of sundry things of good account in the world, in comparison of other things of less esteem: and hath therefore preferred, First, A good name before a good ointment. Secondly, The day of death before the birth day. Thirdly, To go to the house of mourning, before going to the house of feasting. Fourthly, To hear the rebuke of the wise before the song of fools. In this verse he goeth on with the like argument, not preferring elder times before the present, though generally men are apt so to do. Parts two, 1. A prohibition of taking it for granted that elder times are better than these, and of the inquiry after the reason of it. Say not thou, what is it that the former times were better than these? 2. A reason of the prohibition taken from the want of wisdom in such an apprehension, and enquiry; for thou dost not inquire wisely, or out of wisdom 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 wisdom. 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. Again 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, etc. Thus ordinarily men extol the cheapness of former times, their great hospitality, their kind neighbourhood, their honest dealing; their skilful workmanship, none such now adays; their liberal alms deeds, their devout piety, their deep wisdom, 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 goodness 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 goodness of the old religion, jer. 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 think 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 think are always for the worse. So Emanuel Sa, But neither times nor stars were made to rule us. Reasons of the want of wisdom 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 fond mistake. As, First, In youth want of Judgement to discern and judge of good or evil. Thy Judgement then was green and raw; young men's spirits are green and cheerful, and so looking through a green glass (as it were) thou sawest all things green and pleasant. Old men are splenetic and sad, and see all things through dark and sad fumes, and so accordingly think hardly of them. Besides by better experience, old men now can discern 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 choice that Historians make to tell of notable matters, and neglect common occurrences: besides its pleasant to read in stories of great wars, and exploits; but to feel 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 man's own personal condition, and envy at others, and vain glory in ourselves; hence Nestor, Oh mihi praeteritos referat si, etc. Vitio malignitatis humanae vetera semper in laude, praesentia fastidio esse. Tacitus. Fifthly, Through curiosity, whilst men look more at others than themselves, whereas if every man laboured to amend himself, 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 God's 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. David's time better than saul's, But Rehoboams afterwards worse. Secondly, When Churches are well administered, 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. David's time better than solomon's for war and noble victories. Solomon's better for peace and plenty, and building and Merchandise. In the same times, one place may be growing better, when another groweth worse: Ephesus may be decaying when Thyatyra increaseth, 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 man's weakness, or goodness, but chief the wise and strong and good providence of God: who presenteth every age with a new stage of acts and actors, 1 Cor. 4.9. And if a Poet would not present his spectators but with choice variety of matters, how much less God? Object. Nebuchadnezars Image may seem to imply a decay of each age, from gold to silver, to brass, at last to Iron, Dan. 2.31, 32, 33. Answ. First, This Image concerned times 400 years after Solomon's days. Secondly, After all those Monarchies destroyed, the latter times will be best, Dan. 7.27, with chap. 2, 44. Thirdly, The Image doth not decipher the manners (to wit, virtues, or vices) of the times, but the several conditions of the Monarchies. That of Babel being more full of Majesty, Dan. 4.36. and Peace, Jer. 29.7. That of Persia inseriour herein, Dan. 9.25. troublelous times. That of Macedonia making strong and loud noise like brass. That of Rome crushing all the former like Iron. Use 1. To teach us to observe the depravation of nature, in the blindness of our minds: who are so far from discerning spiritual things, 1 Cor. 2.14. that we cannot rightly judge of moral or civil things, Rom. 1.21. Judas 10. Gen. 6.5. Use 2. To reprove the fond admiration of elder times, though there be use of antiquity, and of the study of antiquity, yet not to approve all their say and do, as best. Use 3. To stir us up to a wise consideration of our present times, and the amendment thereof. For this end, First, Every one endeavour to amend one, and as many more as are under charge, Josh. 24.13. Secondly, Consider and see to the good administration of Churches. If Joseph in the house of Jacob be sold into Egypt, look for a public famine. Thirdly, Let Magistrates and Courts walk in righteousness and peace. The whole Country fareth the better for it. Eccles. 7.11, 12. 11. Wisdom is good with an inheritance: and by it there is profit to them that see the Sun. 12. For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. SOlomon in the former verse, having judged it to spring from want of wisdom, to conceive the former times to be always better than the latter, and to inquire (as men ordinarily do) of the reason thereof: He giveth in these and the following uses, three several observations, touching the better and worse estate of one age above another, as at any time, so for his own time. First, For his own time, wherein wisdom and wealth abounded; he telleth us not that it was better than other times, but that it was (so far forth) a good time; wisdom saith he is good with an inheritance, and profitable for men, v. 11. And this he proveth, 1. From the benefit which either of them yield apart: wisdom is a defence, or rather a protection or refreshing, and money is the like, v. 12. Secondly, From the more excellent benefit of wisdom, but the excellency of wisdom is, it giveth life to the owners of it, v. 12. Secondly, He calleth us to consider the work of God in the estate of the times; as in his own age, so in every age: and the insufficiency of any man to make strait that which God hath made crooked, verse 13. and therefore to make a good use of the vicissitude of changes from age to age, verse 14. Thirdly, He declareth that in the best times, at least in his own time, he hath seen much evil, which he specifyeth, verse 15. to the end of the Chapter; and some good, verse 19.28. Doct. 1. Wisdom and wealth are then most profitable (or do then most good) when they are enjoyed together, (or when they are met together.) It is then best for any person in whom they are so met, and best for any age, when the same age enjoyeth both. Thus much God implieth in his blessing of Solomon, 1 Kings 3.10, to 13. For he preferreth Solomon above all former and present Kings in respect of the concurrences of both these. Reason 1. From the defect that is found in either wisdom or wealth alone. Of wisdom alone, First, It is not heard nor regarded, Eccles. 9.16. Secondly, It seldom getteth up to such places of authority, where it may put forth itself, Prov. 19.7. He wants friends to speak and make way for him. Of wealth alone, First, it lieth unprofitably by us, neither doing ourselves or others that good it might, Prov. 17.16. Luke 8.14. Secondly, It maketh men worse, Eccles. 5.13. Proud, 1 Tim. 6.17. Covetous, Hab. 2.5. and Churlish, 1 Sam. 25.10, 11. Thirdly, It exposeth us to contempt, 1 Sam. 25.25, Reason 2. From some benefit in either of them alone. Wisdom is a defence, the word is a shadow in the Text. Which is, First, For defence, Psal. 17.8. Secondly, For refreshing, Isay 25.4, 5. Wealth is a defence and refreshing, 1. Against hunger, thirst, cold, nakedness, and injuries of Suits. 2. Procuring us many friends, Prov. 14, 20. and many other outward comforts, Eccles, 10, 19 Wisdom is a defence and refreshing, First, As conveying us under the wings of Christ, Matth. 7.24, 25. and so, 1. Giving life to us, and direction to our way; 2. Defending us from sin, hell, wrath, Job. 28.28. and afflictions and evils, Prov. 22.35. Secondly, Connselling others for their good, Eccles. 10.10. Reas. 3. From the complete profit of both wisdom and wealth together. For, 1. Wisdom employeth wealth to the best advantage, both for another world, Luke 16.8, 9 and for this world. First, For ourselves and others in the education of children. Secondly, In peace and war, Prov. 24.5, 6. 2. Wealth employeth wisdom to the best advantage. it is a Crown to the wise, Prov. 14.24. A Crown for Honour and Authority, Hos. 13.1. job having lost his wealth, lost his honour and authority, job 29. throughout, compared with Chap. 30, 1, 9, to 13. Use 1. To refute the Popish opinion of the perfection of the estate of voluntary poverty. Use 2. To show us the feeble and comfortless estate of such as want both wisdom and wealth. Use 3. To teach wise men to seek for wealth, and wealthy men for wisdom. And all that want both to seek both. If either alone be so helpful, how much more both together? If either all one be defective, not so both together. Use 4. To teach such as would marry, to seek both these together, if they may be had. But let the wealthy men rather seek a wise wife, as David did Abigal, than a wealthy. Use 5. To teach us what use to make of them both together, for a defence refreshing. Use 6. To prefer wisdom above wealth; wisdom is the more excellent as giving life; Text. If we trust in the shadow of wealth, we shall find it (like Jonahs' gourd) failing us when we have most need. Prov. 11.4. Therefore crack not the conscience for wealth, Prov. 10.2. Eccles. 7.13, 14. 13. Consider the works of God: for who can make straight what he hath made crooked? 14. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one against the other, to the end that man should find nothing after him. DOct. Whatsoever the estate of times be, it is out part to consider the work of God as so disposing the times, and in setting good and evil times one against another; and accordingly in good times to be in goodness, and in ill times to look at God's hand as only able to amend therein. As who should say, look not at the creature as the chief agent in the estate of the times, but consider his hand in all estates, and make use of them, as his hand leadeth unto. Job 1.21. 1. It is God's work, first, to send, 1. Good times, 2 Chron. 2.11. 2 Evil times, Prov. 28.2. Secondly, to set good and evil times in a vicissitude or interchange, one contrary over against another, Jer. 18.7, 9 In good times, first, God maketh mens, or at least some chief men's hearts and ways right before him, 1 Sam. 13.14, Secondly, God giveth them a right course, and good success in their proceed, Jer. 22.15, 16. 2 Chron. 17.3, 4, 5. In evil times, first, God giveth men up to the crookedness of their own hearts and ways, Psal. 125, 5. & 81.11, 12. 2 Chron. 28 1. Secondly, God sendeth them cross and crooked issues of their ways, 2 Chron. 28.1, to 6. & v. 16. to 20. jer. 22.17, 18, 19 Psalm 18.26. 2. God setteth these good and evil times interchangeably one against another. saul's times were bad, the times of David and Solomon good; Rehoboam and Abijam bad, Asa and jehosophat good, joram and joash bad; Vzziah and Jothan good, Ahaz bad; Hezekiah good, Manasseth and Amon bad; Josias good, his successors to the captivity bad; after the captivity good. Reason 1. From God's people's abuse of Prosperity, unto self confidence, Psal. 30.6, 7. and Luxury, Deut. 32.15. Hence followeth calamity and adversity. Reas. 2. From the humiliation and Reformation of God's people in adversity, Hos. 5.15. with chap. 6.1, 2. Reas. 3. To the end we should find nothing after God; as in the Text. To wit, first, no stability in the creature, but unsettled vicissitudes. Secondly, No fault in God and his administrations. So the phrase and word is taken, john 14.30. job 31.7. 3. Accordingly it is our parts, in good times to be in goodness, v. 14. Implieth, First, to be in a good frame. Secondly, to take a good course. Thirdly, to be of good cheer or comfort, to be joyful. As husbandmen make Hay when the Sun shineth, and Mariners hoist up and spread abroad their sails when the wind bloweth fair, Acts 9.31. Reas. 1. From God's expectation of store of good fruit in such times, Isa. 5.1, to 4. Reason 2. From God's sudden change of times, when they are thus abused, Isay 5, 5, 6. Deut. 28.47, 48, In evil times to look at God's hand, as only able to amend them, Prov. 21.1. Reason 1. From God's soeveraign power over, first, Mens hearts, Prov. 21.1. Secondly, the change of times, Acts 1.7. Psal. 31.15. Reason 2. From the unprofitableness of all the use of creature-means and helps without God, Isay 22.8, to 14. Hos. 5.13, 14. 2 Chro. 28.20, 21. Use 1. To teach us in all the estate of times, not to look so much at the Creatures or Instruments, but at the hand of God. If Princes be wicked, God giveth such, and the People into their hands, Hos. 13.11. Zach. 11.6. If Princes be good, the Lord giveth such as a favour to his people, 2 Chro. 2.11. Heathens could say, Deus nobis haec otia fecit. Use 2. To teach us, whatever the times be, not to look at them as unchangeable; for God will set one of them contrary to another, and we know not how soon. Use 3. To teach us therefore in good times to be in goodness; that is, First, be in a good and thankful frame. Secondly, take a good course, Acts 9.31. be fruitful. Thirdly, be of good comfort. Break off from sinful courses; It will prolong tranquillity, Dan. 4.27. Use 4. To teach us in ill times, not chief to quarrel the creature, muchless to quarrel God's providence, Isay 8.21. Neither to imagine that we can redress the evil of the times by our own wisdom or power; No, look we rather up to God, who can make straight that which is crooked, both in men's hearts, ways, or estates. And therefore use we such means as may prevail with him so to do. Means: First, Let our uncircumcised hearts be humbled to accept of punishment of our iniquities, and to confess our iniquities and the iniquities of our fathers; where we have Confession, and Contrition, Leu. 26.40.41. Secondly, look up to Christ our Redeemer, the Prince of the Kings of the earth to deliver us, Judg. 10.15. Thirdly, serious Reformation, Judg. 10.15. Eccles. 7.15, 16, 17, 18. 15. All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. 16. Be not righteous over much, neither make thyself over wise: why shouldest thou die before thy time? 17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? 18. It is good that thou shouldest take hold of this, yea, also from this withdraw not thy hand: for he that feareth God shall come forth of them all. COherence, see in verse 11, 12. Doctr. In the best times of Church and Commonwealth, a wise man may observe, there are just men that perish in their righteousness, and there are wicked men that continue long in their wickedness. By perishing, sundry understand crushing and breaking, or oppression in their righteousness, in their righteous and just cause; as Naboth in Ahabs' time, 1 Kings 21.13. and Abimelech in saul's time, I Sam. 22.16, 18, 19 But it will be hard, if not impossible, to show such an instance in Solomon's time, though in David's time Vriah so perished; but that was before Solomon was born. But he speaketh of what he had seen, in his time. By a wicked man continuing long in his wickedness, they understand prolonging his days, or his life in wickedness; But his life is not in the Text. And if that were the sense, it would cross his reason which he giveth in v. 17. why they should not continue long in wickedness: taken from the shortness of the lives of such; for why shouldest thou die before thy time? I take it therefore by a just man, is meant, such a just man as is just in his own righteousness, and at last decayeth and perisheth in it. The same word is translated void, Deut. 32, 28. void of counsel, is, perishing in their counsels. So the rich man is said to fade away and perish in his ways, as the flower perisheth and fadeth in the heat of the Sun, John 1.11. Thus the Jews establishing their own righteousness, Rom. 10.3. perished in their righteousness, and did not obtain the righteousness of Christ, Rom. 11, 7, and 9, 31, 32. And thus Solomon might observe many in his age; and like enough an eminent man in the Church, Abiather the high Priest, 1 Kings 2.26, 27. Ezekiel observed many such in his time, Ezek. 18.24. That many do continue long in their wickedness, appeareth by Solomon's testimony, Eccles. 8, 12. by Davids, Psal. 68.21. by Jobs, Job 3, 2. by Isai. 65.20. Reasons of the just man's perishing in his righteousness, 1. From the carnalness of such a just man's heart, his nature is not borne anew, but only awed by some power, either of, First, Legal Terrors, Deut. 5.27. Secondly, Good Education, 2 Chron. 24.2, 17, 18. Thirdly, Good Company: Such as return to evil, were always dogs and swine, though washed and cleansed, 2 Pet. 2.18, 22. Reason 2. From God's rejection of all self confidence, jer. 2.27. Luke 18.9, 14. 1 Sam. 2.9. Reason 3. From the power of the spirit of the Gospel to blow upon and whither all his carnal and moral excellency, Isai. 40.6, 7, 8. Reason 4. From the stability only of faith in Christ, and the righteousness of faith. Isai. 7.9. 2 Cor. 1.24. Rom. 11.20. Reasons of the wickeds long continuance in wickedness, 1. From the suitableness of it to our nature, Gen. 6.5. Job 15.16. Jer. 11.15. Reason 2. From God's judicial leaving of men to their own ways, especially after refusal of means of grace, Ezek. 24.13. Rev. 22.11. Use 1. Not to be righteous overmuch, verse 16. that is, First, Do not continue in this righteousness, in the same sense as be not wicked overmuch. Secondly, Make not too much of it: for upon Trial It neither is our righteousness, Phil. 3.7, 8. nor a good evidence of it; trust not in it, Luke 18.9, It is a mercy if God shake us out of it. A double shaking is requisite to enjoy a settled Kingdom; shaking, first, of our earth which was by the law, Heb. 12.26. Secondly, of our heaven which is by the conviction of our righteousness (in which we place our heaven upon earth) to be loss and dross till we come to partake in Christ, and faith in him, John i6. 7, 8, 9 Use 2. Not be wicked overmuch, that is, not to multiply wickedness by continuing long in it, not make more of wickedness than it is worth, by promising ourselves rest in it, Deut. 29.19. Psal, 36.2. nor make yourselves more wicked than you are, as Cain did by despair, Gen. 4.13. Use 3. To humble us in the sense of the corruption of our nature, who are sooner weary of our righteousness, then of our wickedness. In the one we decay, in the other we continue long. Eccles. 7.16, 17, 18. 16. Be not righteous overmuch, neither make thyself overwise: why shouldest thou destroy thyself? 17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? 18. It is good that thou shouldest take hold of this, yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. IN the former verse Solomon delivered his third observation, touching the estate of the present times, to wit, what notable things he had observed in his own time. First, that he hath observed in the days of his vanity, a just man perishing in his righteousness: and a wicked man holding out long in his wickedness. A Second, see verse 19 A Third, see verse 20. A Fourth, see verse 21.22. A Fifth, see verse 23.24. A Sixth, see verse 25.26. But from that first observation, Solomon inferreth a double Corollary, First, Against excessive righteousness, which he dissuadeth from; 1. By the disease accompanying it, which is overmuch wisdom: 2. By the danger following it: Why wilt thou destroy thyself? Secondly, Against continuance and growth in wickedness, which he diwadeth from, First, By the disease accompanying it, Folly, be not foolish: Secondly, By the danger following it, untimely Death, verse 17. and urgeth the acceptance of both these Counsels by two motives, 1. By the goodness of both. 2. By the help of God to eschew both the contrary evils, verse 18. Be not righteous overmuch; First, Some take this and the next verse to be spoken by Solomon in the person of an Epicure or carnal Politician: Seeing righteous men do sometime perish in their righteousness, when wicked men prolong their days in wickedness; It is a good course not to be overjust. And yet lest that should seem too gross and offensive, It is a good course also not to be overwicked, but to keep a mean between both. But if Solomon speak in the person of the wicked, he would not second it with his own approbation of the goodness of both courses, verse 18. Besides Solomon would not leave such corrupt counsel without some aspersion of folly or vanity upon it, as he doth in the like case, Eccles. 4.5, 6. Verse 5. showeth verse 6. to be spoken in the person of the slothful man. Secondly, Others think by just overmuch, he meaneth rigorously just, who will remit no punishments, nor debts, nor rights, but exact Justice to extremity. And indeed had David punished Joab for his murder of Abner and Amasa, he had destroyed himself, 2 Sam. 3.39. But that overmuch righteousness is opposed to clemency or moderation; whereas this here is opposed to wickedness. Thirdly, Others therefore understand the righteousness here spoken of to be Vniversalis justitia, universal righteousness, opposite to all wickedness. But neither can that be the meaning of the word here. For, 1. No man can exceed in that righteousness, he cannot be overmuch righteous in that sense, no, though he were as righteous as Angels, as Christ Jesus, yea, infinitely righteous as God is, Psal. 16.3. to the excellent. 2. Neither can a man in Scripture phrase be said to perish in that righteousness, though he should die for it. Stephen dying for his righteousness, or any other Martyr, is never said to perish in his righteousness, but to glorify God, Joh. 21.18, 19, yea and to honour and prefer himself, 2 Tim. 2.12. 2 Cor. 4, 17. But in Scripture phrase a man is said to perish in his iniquity, Josh. 22.20. Fourthly, It remaineth therefore that by overmuch righteousness, is meant, righteousness over & above the rule of the word; as by overmuch wisdom (coupled herewith) is meant, wisdom above that which is written, 1 Cor. 4.6. Of this overmuch righteousness there be three sorts: 1. That which is called Legal righteousness; so called, not because it is answerable to the Law, but because judiciaries take it so, as Paul sometimes did, and other Jews, and Papists, Phil. 3.6. Quest. 1. But how can this be overmuch, which is over little? Answ. As wisdom is called overmuch, which yet falleth short of true wisdom. Quest. 2. Wherein standeth the overmuchness of this righteousness? Answ. 1. In man's overmuch esteem of it, and overmuch confidence of his own estate by it; He taketh it to be true righteousness, whereas it is neither true Justification, Phil. 3.7, 8. Nor Sanctification, or inherent righteousness, Matth. 5.20. 2 In a man's overmuch confidence of his ability by the strength of it; The Israelites by it undertook and vowed universal obedience; which without a better heart they could not perform, Deut. 5.27, 29. As first, when we presume to walk in the strength of it, and not by saith in Christ, Matth. 26.33, 35. Secondly, when we discern no defect in our best duties, Neh. 13.22. Thirdly, when we think we have earned any reward at God's hand by it, Luke 17.10. 2. Righteousness of works of Supererogation, Micah 6.6, 7. works above what the law required; in which also a man may perish. 3. Righteousness of works of good intention, as that of Vzzah, intending to save the Ark by touching it against the Law, 2 Sam. 6.6. with Numb. 4.15. In which he died, 2 Sam. 6.7. So saul's sacrifice out of a good intention, but against a Commandment, lost his Kingdom, 1 Sam. 13.12, 13, 14. See also, 1 Sam. 15.21, 22, 23. 4. Righteousness inherent, prized above the word; Righteousness of a cause over eagerly maintained; as in Jobs case, justifying himself rather then God, which was overmuch righteousness. Yet this fourth may be rather handled as a consectary in the verse; for no man perisheth in this righteousness, though he may fall foully. Doct. Excess of righteousness, or to be righteous overmuch, is accompanied with an overweening conceit of a man's own wisdom; and followed with causeless destruction of a man's self, vers. 16. Solomon joining this warning, Neither make thyself over-wise, to the former, Be not righteous overmuch, implieth, that an overweening conceit of our own wisdom, doth accompany overmuch righteousness. And adding this Reason [for why wilt thou destroy thyself?] He implieth, that these will procure destruction, and that without cause. And therefore he asketh why? Reason 1. Why it is accompanied with overmuch wisdom; because it maketh us wise without the word, and above the word, which ought not to be, 1 Cor. 4, 6. The word is the rule of wisdom, Esay 8.20. Reason 2. Why it is followed with certain danger of destruction; because, First, it is ever joined with pride, which is a forerunner of destruction, Prov. 16.18. Secondly, it reflecteth imperfection and insufficiency upon God's wisdom and word. For it is less dishonour to God, that a man do a sin against the word, than a good duty above the word. The one argueth frailty and imperfection in us; the other in God. Thirdly, it submitteth not itself to the righteousness of Christ, but men in it go about to set up a Saviour without Christ, and against him, Rom. 9.31, 32. with 11.7. Christ is indeed our Wisdom, 1 Cor. 1.24. and Righteousness, 1 Cor. 1.30. Jer. 23.6. Use 1. To prevent and refute the mis-applying of this Text to the reproach and discouragement of growth and forwardness in grace and Christian duties. Even the Heathen Philosopher Aristotle could say, Though virtue consisteth in a mediocrity between two extremes, yet not in a mediocrity of degrees of goodness, but in a hyperbole or excess. Politic. l. 7. c. 1. Yea, it reproveth the despising of legal duties; for though they be not righteousness, yet they are gifts of the Spirit, restraining from sin, constraining to duty, and a greater gift from God than riches or honour. Brass is good, only it is counterfeit, when it is put off for gold. Use 2. To dissuade and direct from all this excess of righteousness here forbidden; not from the duties, but from taking them for our righteousness; when we have lived long in them, they are either our righteousness imputed or inherent. Quest. What would you have us to do more? Answ. 1. Know, why Christ is Good, as Matth. 19.17. feel your, First, Want of him and faith in him, John 16.7, 8.2. Worth of him, Cant. 4.10. Secondly, Listen duly to the word for some promise, doctrine, or example of grace, in which Christ is wont to convey his spirit to lost souls to beget Faith. 1. Either persuading us of grace from God to our souls in him, Psal. 119.43. 2. Or at least setting up him in our hearts as our sovereign good, Psal. 73.25, 36. Thirdly, If you feel him not applying promises to you, nor himself in any word of grace with power, pray over the promises, and meditate on them; they will so give faith. Observe if this do not utterly pull down all our high thoughts of former worth in ourselves, Prov. 30.2. and do not make us sensible of our own disability to any duty, 2 Cor. 3.15. If the Lord thus carry us forth, it will take us off from overmuch righteousness, which will leave us destitute and desolate of Christ, for our justification, and of the spirit for our sanctification. Beware likewise of resting in works of good intention, without or beside the word. Sincere righteousness may be overmuch prized, when we first, Presume to walk in the strength of it, and not of faith, Matth. 26.33, 35. Secondly, when we discern no defects in our best duties, Neh. 13.22. Thirdly, when we think we have earned any reward at God's hand by it, Luke 17.10. Eccles. 7. v. 17. 17. Be not overmuch wicked, neither be thou foolish; why shouldest thou die before thy time? BE not wicked overmuch] though the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be not overmuch wicked, but do not wickedly overmuch) but yet if we take it as is translated, the sense is the same. To be wicked overmuch, implieth two things: 1. Aggravation of sin beyond the word. 2. Multiplication of it. First, to make a man's self more wicked than the word maketh him: So excessively wicked, as thereupon to shut out a man's self from all hope of mercy, or otherwise worse than he is. This excess a man that is convinced of the emptiness of his righteousness which he prized overmuch before, is apt to sink into, even to despair. Cain, who before thought himself as righteous as his brother, and his sacrifice as acceptable as his, being convinced by God of his wickedness sunk into despair of mercy, Gen: 4.13. Hence also some think they have sinned against the Holy Ghost. Others that they have quenched the Spirit, when as rather the Spirit hath enlightened and awaked them. But this sense doth not fully answer the opposition in verse 14. though it answer well enough to verse 16. Secondly the phrase may well be translated, Do not evil much, that is, Do not multiply transgression, as Amos 4.4. The word is used in this sense. Sin is multiplied either 1. By continuance in it, Rom. 6.1. 2. By growth unto full measure of iniquity, Math. 23.32. [A curse] Doctr. Excessive aggravation of sin, and all continuance and growth in sin, is accompanied with folly, and followed with untimely death. Sin is excessively Aggravated when it is made, First, greater than can be forgiven, as Gen. 4.13. See the Original. So when we judge we have sinned against the Holy Ghost, when we have only lost the comfort of the spirit. Secondly, Greater than will be forgiven, in regard either of our present hardness of heart, which we despair of softening, or in regard of our person, which we judge to be reprobate. Thirdly, A sin of an higher kind than it is, as that to be a sin of presumption, when it is but a sin of infirmity, though against light. Fourthly, our sin, and springing up in us, which is but cast into us by Satan; as thoughts of blasphemy darted into us, which our hearts tremble at and abhor. The weeds that are cast in over the pale, into a man's garden, are not the weeds of the garden, till the soil give rooting to them, that is, consent. This is folly, as not judging of ourselves or our sins according to the word, which is the rule of wisdom, Esay 8.20. 2 Tim. 3.17. But according, 1. To our present sense, which in spiritual matters is blind and foolish, and very changeable. 2. To the sugggestion of our enemy. This bringeth to untimely death, sometime by violent self-murder, Matth. 27.4, 5. Quest. But how can a man die before his time? Answ. Not before the time which God hath appointed, Job 14.5. yet before the time, first, of the course of Nature. Secondly, of our expectation of it. Thirdly, of our preparation for it. Continuance and growth in sin is, First, foolish, Prov. 14.16. & 13.9. As utterly against the Word, Rom. 6.1. And as flattering us with empty hopes of Impunity, Deut. 29, 19 and of repentance hereafter. Secondly, Destructive and deadly before the time, Psal. 68.21. & 55.23. 1. Every sin which we commit setting us a step further off from salvation, Psal. 119, 155. Rom. 13.11, [a part] 2. as kindling a greater fire of God's wrath, and adding more Fuel to the fire, Deut. 29.19.20. Amos 2.13, 3. As hardening the heart more and more unto impenitency, Heb. 3.13. Rom. 2.15. 4. As filling a vessel of dishonour the sooner full to the brim, Gen. 15.16. Quest. But how is this continuance and growth in sin said to be overmuch? Answ. Because the former course of our wickedness may suffice us, 1 Pet. 4.3. Use 1. To dehort from aggravation of sin, in any excessive measure above the word: though according to the word it be most wholesome, Psal. 40, 12. Ezra 9.6. Use 2. To dehort from continuance and growth in sin, Dan. 4.27. 1 Pet. 4.3. Continuance implieth, First, Repetition of the act, after we know it to be sin; Prov. 19.19. not so Judah, Gen. 38.26. Secondly, Impenitency after it, only forbearance of the act: which may be feared in Judah, Gen. 38, 26. till after Joseph had humbled (as an instrument in God's hand) him and his brethren. Thirdly, Toleration of the root of it, without mortification of it. Thus Jonah repenting of his foresaking his call, but not mortifying the pride of his heart (which was the root of it) broke forth again, Jonah 4.9. Growth in sin as when First, More resolute, Jer. 44.16, 17. Secondly, More skilful at it, Jer. 4.22. wise to do evil. Thirdly, more bold, Isai. 3.9. Fourthly, More outrageous, proceeding from evil to worse, to higher degrees of wickedness, 2 Tim. 3.13. Isai. 1.5. Eccles. 7. v. 18. 18. It is good that thou shouldest take hold of this, yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. THe two former Admonitions in the verses next aforegoing Solomon amplifieth, First, By a motive to the taking hold of them, taken from the goodness thereof. Secondly, By the means whereby we may perform what is required, and eschew the evils dehorted from: and that means is the fear of God. Thirdly, By an argument from the strength and supportance, which this wisdom bringeth to a wise man, above great friends, verse 19 Doctr. 1. It is a good thing to take hold of such admonitions as may keep us from excess either of righteousness or wickedness, or from overmuch either righteousness or wickedness. To take hold, which is done, First, By Faith, both 1. In the word, else it profitteth not, Heb. 4.2. 2. In the Lord, to help us by his strength, both of power, wisdom, and grace, Isai. 27.5. Secondly, By hearty affection, as a precious treasure, Psal. 119.11. Thirdly, By caution and circumspection. Here to take heed, is to take hold, Acts 16.14. Heb. 2.1. wanting in Jehu, 2 Kings 10 31. Fourthly, By practice, so the word is taken, Prov. 2.19. It is good not to be over-righteous, First, To prevent the evil of desolation threatened, verse 16. Desolation signifieth, 1. Solitude left to a solitary condition, 2. Confusion, (as Dan. 4.19.) Astonishment. 3. Destruction. Overmuch righteousness bringeth, 1. Desertion from God, Luke 1.53, & 18, 9, 14. we first deserting him, Rom. 10.3. Desertion from men, Job 32.1. 2. Confusion through disappointment of a man's end and hopes, Rom. 9.30, 31, 32. 3. Destruction: For what shall satisfy for former sins and for defects of this righteousness. Secondly, To obtain the contrary solace. 1. Of peace with God, Rom. 5.1. Isai. 32.19. 2. Of establishment and encouragement in ill hours, Isai. 28.16. with 1 Pet. 2.6. 3. Of Salvation, Prov. 12.18. It is good not to be overwicked; First, To prevent the evils of despair and of untimely death. As also to prevent the evils of continuance and growth in sin, mentioned in verse 17. page 144. Secondly, To obtain the good 1. Of hope of possibility of help, It taketh hold of God's strength, Isai. 27.5. Mark 1.40. and stirreth up to the use of means, Ezra 10.2, 3, 4. 2. Of sincere reformation or breaking off the course of sin, First, Prolonging of tranquillity, Dan. 4.27. Secondly, Finding of mercy, Prov. 28.13. Use 1. To whet upon us both these admonitions, to beware both of overmuch righteousness, and of overmuch wickedness in all the former particulars. Use 2. To exhort us to grow up and walk on in the fear of God; which might have been handled, as a distinct doctrine being expressly mentioned in the Text. The fear of God is a good preservation against excess both of righteousness and wickedness. Against excess of righteousness, Deut. 5.27, with 29. Against excess of wickedness, Prov. 16.6. & 14, 16, & 28, 14, Jer. 32.40. Reason 1. It emptieth a man of self confidence, Phil. 2.12, 13. Reason 2. It keepeth the heart soft, Prov, 28.14. Reason 3. To exhort us how to carry ourselves toward wholesome admonitions, to wit, as here Solomon warneth, to take hold of them in all the four particulars specified in opening the meaning of the Text, Prov. 4.13. Eccles. 7. v. 19 19 Wisdom strengtheneth the wise, more than ten mighty men which are in the City. THese words give another reason, why we should beware of the folly of sin, and of the overmuch wisdom of excessive righteousness, taken from the safeguard or strong protection and deliverance which this wisdom will procure to a wise man, and that amplified à Minori from the less supportance and deliverance, which many great friends in Court or City might afford him. Doct. 1. The wisdom of an innocent and truly righteous life, will yield a man greater supportance and safer deliverance than many great friends in Court or City, Prov. 24.5. Job. 22.23, 30. For the original Text speaketh of this wisdom, that is, this wisdom whereby a man avoideth both the folly of continuance in sin, verse 17. and the overmuch wisdom of excessive righteousness, verse 16. (In both which men undo or destroy themselves) this wisdom will strengthen a man more, to wit, By supportance, and By deliverance, than ten (that is many) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princely Lords, and friends in the City, meaning the Court which resided in the City, and whereto they resorted. Ten] often put for many, Numb. 14.22. Job 19.3. Reason 1. From the presence and protection of God with such whose ways are pure and upright before him, 2 Chron. 16.9. Psal. 18.20, 21, 23, 24. God is First, The light of our countenance, Psal. 42.11, 43, 5. Secondly, The staff of our maintenance, Psal. 16.5. Thirdly, The horn of our deliverance, Psal. 18.2. Reason 2. From the protection and Ministry of Angels, who are greater than the greatest men, Psal. 34.7, & 91, 11, 12. 2 Kings 6.15, to 20. Reason 3. From the favour, which ways of true righteousness find even of strangers, 1 Pet. 3.13. Job 5.19, to 23. even of enemies, Prov. 16.7. Reason 4. From the failing of all great friends, when God's hand is heavy upon him: as also in death when righteousness faileth not, Prov. 11.4. Psal, 146.3, 4, & 88, 18. Job. 6.15, to 21, & 9, 13. Use 1. To remove the stumbling block out of the way, which hindereth many from breaking off their sinful courses, to wit, from the loss of their great friends; Nay the ways of true righteousness procure great friends, by God's overruling hand, Prov. 22.11. 2 Kings 10.15, 16. Jehu was but an Hypocrite, yet would countenance a good man, and take countenance from him; even wicked Princes by persuasion have befriended the Church. Use 2. To exhort such private Christians, and the whole state of the Country, to walk and grow up in this wisdom, it may be our strength when all else may fail us in City and Country, Psal. 27.10, 11. Eccles. 7. v. 20. 20. For there is not a just man upon Earth, that doth good and sinneth not. SOlomon having commended this wisdom (as strengthening the wise above many great friends in Court or City) where by a man neither maketh himself over-righteous, nor over-wicked, in this verse he giveth a reason of it, taken from the infirmity of the most righteous man upon Earth. As who should say, do not make yourself over-righteous, so righteous as no fault to be found in you (as Ephraim did, Hos. 12.8.) For there is not a just man upon Earth, that doth good and sinneth not, Doct. 1. Perfection of righteousness, so as to do good, without sin, is not to be found in any man, no not in the best man upon the Earth, 1 Kings 8.46. Psal. 130.3, & 143, 2. Job. 9.3. and verse 30.31. Clothes defile, As testifying our sinful nakedness which was the cause of it, Gen. 3.7. The meaning of the doctrine is, First, That in many things (and in some things more than other) all men even the best men do sin, Jam. 3.2. either omitting good, or committing evil. Noah, Abraham, Lot, Moses, David, Peter. Secondly, That in all things in our best actions, we sinne something. Neh. 13.22. Exod. 28.38. Psal. 80.4. Rev. 8.3.4.] Reason 1. From God's wise and just desertion of every one of his servants, sometimes or other for a season. Either To know what is in our hearts, 2 Chro. 32 31. or to chasten, First, Our carnal self confidence, Matth. 26, 33, 35. and so to chasten our neglect of stirring up ourselves to lay hold of God, Isai. 64.6.7. Secondly, Our uncircumspect and unjust walking, neglect of pondering the paths of our feet, Psal. 119.9. Prov. 4.26. Reason 2. From the contrary lusting between the flesh and spirit, Gal. 5.17. hence floweth an impossibility of doing any one duty perfectly. Lust in him sinneth, not the person. If rebellious or irregular subjects of confederate Prince's trespass one upon another, it is not the trespass of the state, whilst the Princes condemn it, and punish it, now the judgement and will, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a man, the carnal part are but as rebellious subjects. Use 1. To refute, 1. Perfection of works held by Papists Catharists of old, and herewith possibility of keeping the law. 2 Justification by works, Psal. 143.2. Rom. 3.23, 24. 3 Merit of Works. 4 Supererogation. 5 The immaculate perfection of the Virgin Mary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text comprehendeth women as well as men, Gen. 1.26.27. Use 2. To convince carnal wicked men of their abundance of sin, seeing the most godly and just fall, Job 15.16. Use 3. To show us where our happiness lieth, to wit, not in our own innocency, but in the covering of our sins, Psal. 32.1, 2. And therefore we to seek for all our righteousness in Christ, Phil. 3.7, 8, 9 Rom. 3.23, 24. Use 4. To mortify pride of our best duties. Use 5. To teach us to bear evils at God's hand patiently, Micah. 7.9. Use 6. Not to be masterly censorious of the failings of our brethren, Jam. 3.1, 2. John 8.7. Use 7. To comfort the godly righteous against the fear and grief of death, in ourselves, or our Christian friends. In death the spirits of just men are made perfect, Heb. 12.23. else death were not the last enemy, if sin remained after it, contrary to 1 Cor. 15.26. Eccles. 7.21, 22. 21. Also take no heed unto all words that are spoken, lest thou hear thy servant curse thee. 22. For often times also thine own heart knoweth, that thou thyself likewise hast cursed others. SOlomon having observed vers. 20. that there is not a just man upon earth, that doth good and sinneth not; he hence inferreth, this Corollary, Not to set a man's heart upon all the words that are spoken, not upon all their hard say and ill speeches, wherein all men, even the most wise and just, are sometimes too blame, either in speaking or in giving occasion to be spoken. Parts two: first, an Exhortation, not to set our hearts on, all the words spoken; that is, 1. Not to listen after them, 1 Sam. 24.9. with 1 Sam. 24.8, 9, 10. 2 Not to be over deeply affected with them, 1 Sam. 18.7, 8. 3 Not to pursue the same with revenge, 2 Sam. 19.19, 20. Secondly, Confirmation by Reasons two: 1. From the inconveniency which may easily attend it; so a man may hear his own servant cursing him or slighting him, v. 21. 2. From the conveniency of God's wise and just hand, in measuring to us as we have measured to others: which that we have done, Solomon argueth from the testimony of his own conscience, v. 22. Doct. 1. It is not good to set a man's heart upon all men's speeches of him, no not upon the hard and slight speeches of his own servants against him, to wit, First, In case men speak vanity, to wit, 1, Out of a vanity of mind, not upon any grounded cause or just occasion, Psal. 12.2. & 144.8. 2. Unto vanity words, that are not likely to weaken a man in his calling, 1 Cor. 4.3. else Paul stirred, if his calling suffered, 2 Cor. 10.10, 11. Secondly, In case the words be spoken by men whose tongues are their own, when a man can have no means to restrain, Psal. 38.12, 13, 14. Thirdly, In case of apparent evidence of our Innocency to the contrary, Job 31.35, 36, 27. Fourthly, In time of public or private, special and weighty; A vocation another way, by Humiliation, 2 Sam. 16.10, 11. and by Rejoicing, 2 Sam. 19.22. Otherwise it is meet in due time to take notice of any grounded and serious speech, that may tend to the prejudice of our calling: and thereby to be stirred up, First, To search our hearts and ways, to see if we have not done the same or the like evil. Secondly, To clear ourselves if innocent: to repent and amend if guilty. Reason 2. From the vanity often found in such speeches, who take liberty to speak at random, without occasion, without consideration, without any real detriment to ourselves or callings, Psal. 73.9. Reason 2. From the love and pity we are to bear to men; occasions of enmity and discord we should put out of our minds, Levit. 19.18. Reason 3. From the office of our memory and heart, which is the Treasury of our souls, Matth. 12, 35. and therefore not to be filled with trash, Jer. 4.14. Luke 2.51. on the contrary. Reason 4. From the peace and tranquillity of our own spirits which should not depend upon men's judgements or speeches, but upon Gods, 1 Cor. 4.3, 2 Cor. 1.12. Reason 5. From the privity of our own conscience to our own sleight speeches of others, Eccles. 7.21, 22. Use 1. To teach us this part of the circumcision of the heart and ear, neither, First, To listen with the ear unto all vain speeches of a man's self: Secondly, To set the heart thereupon in such a manner, as to trouble ourselves and others in vain: Use 2. From the latter reason mentioned in the Text, learn we, First, To walk circumspectly in the sight of our own hearts and consciences, else they will bear witness against us, 1 Kings 2.44. Secondly, To be the more patiented if others wrong us in the like kind, as our own hearts tell us we have wronged others, Judge 1.6, 7. Matth. 7.1, 2. Eccles. 7.23, 24, 25. 23. All this have I proved by wisdom: I said, I will be wise, but it was fare from me. 24. That which is fare off, and exceeding deep, who can find it out? 25. I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness. IN these words Solomon maketh another observation of that which was meet for all men to observe by his example, even what befell himself in the search of wisdom in his own times; which was, First, That in all his search of wisdom (to wit, by the works of creation and providence, and by tracing out happiness in the courses which men are went to take for it) he found that wisdom was too fare off, and too deep for him, verse 23.24. Secondly, That missing of wisdom in the way, he applied his heart, or turned it about to seek for wisdom in taking account of himself, and seeking to know the wickedness of his own folly, and the foolishness of his own madness, verse 25. And the reason [of things] is better translated, and the account of myself or my ways, etc. verse 25. Doctr. 1. The sense of our vast and deep distances from attaining wisdom, by the study of the creatures, and of the vanity of the ways of men, is a just motive to apply our hearts to make diligent search for wisdom in taking account of our own ways, and in the knowledge of the wickedness of our folly, and the foolishness of our own madness. To know, to seek, to search, verse 25. do all imply a diligent search: The Doctrine consisteth of two branches; First, That by the knowledge of the creatures he shall find himself still at a great distance from wisdom, and wisdom more deep then to be digged out of the creatures. Secondly, that hereupon Solomon was moved to seek it in looking homewards into his own heart, and ways, and the folly and madness, and wickedness thereof. The former branch is testified, 1 Cor. 1.21. Rom. 1.21, 22. Job 28.12, 13, 14, & verse 20.21, 22. Reasons of the former, 1. From the distance and depth of Christ from the creatures, and from the knowledge of them all, Christ is the wisdom both of God, 1 Cor. 1.24. and of us, 1 Cor. 1.30. But the wisest could never discern Christ by the creature, 1 Cor. 2, 6, to 9 Hence not the creature but the word is perfect to convert souls, Psal. 19.1, to 7. Reason 2. From the aptness of the creature, and the knowledge of it (by reason of the curse that lieth upon it) to puff us up, Isai. 47, 10. Solomon confesseth himself, I said I will be wise this way, Presuming of his knowledge. Text. of the latter, That hereupon Solomon was moved to search after wisdom in taking account of himself, and the folly of his own course. Reason 1. From the excellency of man himself, above all the creatures, he is the Lord of them all, and so their Lord, Gen. 1.28, 29. And therefore more may be found in observing a man's self, than all the other creatures. Reason 2. From the vanity and vexation of spirit which all the creatures yield to a man. A man is justly occasioned to look into the root and cause of it in himself. Use 1. To convince all the wise Philosophers of the Heathens of the vast distance of wisdom from them. For they had no further means of wisdom, than what Solomon improving to the utmost, found fare off from conveying true wisdom to him, Rom. 1.22. A warning to Scholars, not to overvalue wisdom and knowledge, which they have from the creatures. Use 2. To teach us that in taking just account of ourselves and our ways, we shall find our former course Folly, even the wickedness of Folly and Madness, even the foolishness of madness, 2 Sam. 24.19. Acts 26.11. Job 40.4, 5, & 42, 6. Jer. 2.19. 2 Chron. 16.9. Ezek. 6.9, & 36, 31. Use 3. To teach us a difference of the wisdom of God, revealed in the creatures, It is fare off and deep, Text. Not so in the Gospel, Deut. 30.11, to 14. with Rom, 10.6.7. Use 4. To teach us there is much wisdom, may be learned, from knowing our own wickedness, foolishness and madness, he was more than a common wise man that said, Prov. 30.2. Surely I am more foolish than any man, 1 Cor. 3.18. Jer. 10.14, For First, The sense of our own folly and wickedness maketh us low and base, and so humbleth us before the Lord. Secondly, The sense of our folly directeth us to seek true wisdom in Christ, and in his word. Eccles. 7.26. 26. And I find more bitter than death, the woman whose heart is snares and nets, and her hands as bands: who so pleaseth God, shall escape from her, but the sinner shall be taken by her. SOlomon in the three former verses, having observed that in all the former search after wisdom, he had not found it in the creature, he therefore applied his heart to seek out by wisdom, the wickedness of his own folly, and the foolishness of his own madness, And in these verses (to the end of the Chapter) he giveth the Church an account both of what he had found upon taking account, and of his want of taking account. To wit, three things, First, An adulterous and Idolatrous woman more bitter than death, whom he describeth, 1. By her effects, 1. She is as snares slily to catch, 2. Her heart as Traps. 3. Her hands as bands. 2. By the subject persons about whom she is conversant, and they are either good in God's sight, and they are delivered from her; or sinners, and they are taken by her, verse 26. Secondly, The rariety of faithful admonitions amongst men especially amongst women verse 28. which he amplifieth by his diligent and incessant search, verse 27. Thirdly, The vast distance of a man by his fall, from his state of Creation. Or the vain and sinful fruits of man's fall from the state wherein God created him, verse 29. Doctr. 1. A man that setteth himself unfeignedly (or to use Solomon's words, that applieth and turneth his heart) wisely to search out his own wickedness, folly and madness, shall find the instruments that led him into temptation and sin, more bitter than death. As Solomon here found his wives and Concubines, who drew him to maintenance of Idolatry, 1 Kings 11.3, 4. Reason 1. From the shame and indignity put upon him by his wives and Concubines, that were Idolaters, Pleading it seemeth liberty of conscience: whence he first granteth toleration, than countenance and assistance to their Idols, erecting Temples to them: whence Altars, Ornaments, Priest, and all upon mount Olivet, before the face of the Lord in his Temple, 1 Kings 11.7, 8. 2 Kings 23.13. Reason 2. From the bitterness of sin, and that even above death, Jer. 2.19. Acts 8, 23. Deut. 32.32, 33. All the ingredients of bitterness are found in sin, which have made men bitterly to mourn as, First, The loss of the blessing of a heavenly Father, Gen. 27.34. a minori. Secondly, Cruel bondage, worse than Egyptian, Exod. 1.14. Thirdly, Bitter water causing the curse, Numb. 5.24. Yea sin is more bitter than death. As First, Being the death of the soul, Rom. 7.11. which is so much the more bitter than the death of the body, as the life of the soul is more sweet and precious than the life of the body. Secondly, Depriving us of the presence and favour of God which is better than life, Isai. 59.2. Psal. 63.3. Reason 3. From the bitterness of godly sorrow or repentance, Mat. 26.75. Zach. 12.10. Matters of such bitterness in godly sorrows, First, For that we have pierced our dearest and best friends, Zach. 12.10. Secondly, That by sin we have destroyed the beauty, and strength, 1. Of family, as of our first borne or only Child. 2 Of Church and Common wealth, as in the mourning for Josiah at Hadadrimmon, Zach. 12.10, 11. Hence Lam. 3.15. with 2 Chron. 35.25. Solomon could not but see in his fall the division of the Kingdom, 1 Kings 11.40. hence corruption of religion in them, then in Judah also, to the utter destruction of all. Use 1. To teach us concerning Solomon, First, That Solomon did indeed repent after his fall. Secondly, That he wrote this book after his repentance. Use 2. To wean all men from sin, It will be bitterness in the end [2 Sam. 2.26.] Acts 8.23. Prov. 23.31, 32. Prov. 5.34, 5. Prov. 20.17. Use 3. To wean us from delighting in sinful companions, they will be bitter to us in the end, as death, and more bitter too; Trust not in the friendship of such: for if ever they or we repent, we shall be ready to condemn and betray one another. Use 4. To teach us a sign of true repentance, when sin groweth as bitter, yea more bitter to us then death. Use 5. To show us the danger of women once corrupted; how apt, and sly, and strong they be to draw on stronger than themselves to corruption, Neh. 13.26. Use 6. To be upright in God's sight, and not to rest in a sinful state and course, the one is preserved from such women and snares; The other given up to be taken by her. Eccles. 7.27.28. 27. Bebold, this I have found (saith the Preacher,) counting one by one to find out the account. 28. Which yet my soul seeketh, but I find not: one man among a thousand have I found, but a woman among all those have I not found. SOlomon here inserteth the manner and nature of the account which he took of his own wickedness and folly, which he describeth by three Adjuncts or Qualities, First, That it was exact and particular, one by one. Secondly, That it was constant and continual, which still my soul seeketh. Thirdly, That it was defective, which still my soul seeketh, but I find not. Doctr. 1. The acount which a penitent soul taketh of his wickedness and folly, is a particular and constant account and yet defective. Particular account, Lament. 3.40. Zeph. 2.1. where one part of the sense is, Fan yourselves. Psal. 51. vers. 5. original sin, vers. 10. a foul heart, Adulterous, vers. 14. Bloodguiltiness, murder, Ezek. 6.9. Zeph. 3.11. Constant and growing account, Psal. 119.59. with Psal. 139.23, 24. Defective account, Psal. 19.12. & 38.4. Reason of particular account, 1. From the illumination of conscience, especially when it is wakened to repentance, Prov. 20.27. God dealeth with his servants when he humbleth them, as with carnal men, he entereth into judgement with them, Psal. 0.21. & 10.15. Conscience enlightened and awakened, fits as it were God's vicegerent in the soul, who in his judicial proceeding is exact, and particular, Mat. 12.36. Eccles. 12.14. Psal. 90.8. Reason of constant account, 1. From the sweetness of godly sorrow, 2 Cor. 7.9, 10. the deeper the sweeter. And sorrow is the deeper and greater, by how much the deeper the search is. As in bodily wounds, the deeper search into old sores, the greater pain to the body. Reason of Defective account, 1. From the deep deceitfulness of our hearts, Jer. 17.9. 2 From the innumerable multitude of our sins, Psal. 40.12. & 19, 22. 3 From the Imperfection of all our best knowledge of spiritual good and evil things, 1 Cor. 13.9. Use 1. To reprove our overly, and slippery conceit of perfect accounts. Many are loath to enter into any account at all; like bankrupt Merchants; or if they do, it is but overly, Jer. 8.6. They that do, are loath to pursue it constantly, soon slipped from it. The Papists require a perfect examination of all particular mortal sins (as they call them) with all the circumstances of them. Use 2. To teach us (after Solomon's example) what manner of Account books we should keep between the Lord, and our souls, to wit, First, Exact and particular; motives, 1. It prevents Gods examining and judging us, when we are strict in examining and judging ourselves, 1 Cor. 11.28, 31. 2 It will make our, first, Repentance more thorough and sincere. Secondly, prayers more fervent and humble. Thirdly, Christ more precious and glorious. Fourthly, Mortification more powerful. Fifthly, heart more watchful. Sixthly life more regular, Psal. 119.59. 3. It will leave the conscience, first, more peaceable, sin unaccounted of, will be like a debt unreckoned, and terrify, or at least trouble the conscience, Psal. 25.7. job 13.26. Secondly, more pure, sin unaccounted for is unrepented, and like a Canaanite, will let in the devil at the back door; as Jonah that repent of disobedience to Gods call, but not of the pride of his heart, the cause of it; hence he is passionate again for disgrace, Chap. 4.1. Or the second and third may be put together, as a motive from the benefit redounding, first, to ourselves, in our Consciences, hearts, and lives. Secondly, To our Duties, in our repentance, prayer, and mortification. Thirdly, to Christ. Secondly, constant motives, 1. Else our hearts will grow hard and barren, and full of lusts and passions, as the soil but once ploughed will grow fallow, and barren of good fruit, but abounding in weeds. Thirdly, sensible of its own defectiveness. Motives. 1. It will call in for an higher search, even from God himself without fear and terror, Psal. 139.23, 24. 2. It will stir up to prayer, for pardon of secret sins, Psal, 19.12. Use 3. To teach us the right way of judging and admonishing others without arrogance or Hypocrisy; Solomon here passeth a deep censure upon men, and women, v. 28. but before this he taketh a strict account of himself. This method is needful, to reckon first with ourselves, Mat. 7.5. Eccles. 7. v. 28. Doct. 1. There is a great scarcity of men (worthy the name of men, or quitting themselves like men,) and a greater scarcity of women worthy of the name of women: and Kings of all men (especially penitent Kings) have most cause to to say so. Or, There is a great scarcity of good men, and a greater scarcity of good women, especially about the Court. For Solomon speaketh of what himself found; One man among a thousand have I found, which argueth a great scarcity of men, and surely he doth not mean that men for the most part are no men, but not good men, not such as are worthy the name of men, that quit themselves like men, as they should according to 1 Cor. 16.13. in our several relations and employments, 2 Sam. 10.12. See the like phrase, Prov. 18.22. So 1 Chron. 6, 10. Jehojada or Azariah (either of both, for the holy ghost giveth liberty to understand either) (Sacerdotem egit) executed the Priest's office; why, did not their Predecessors and successors execute the same office? true, but not with like Priestly wisdom, courage, zeal, faithfulness. There is such a like phrase in Job 33.23, One of a thousand to declare to a man his righteousness and so his failing and falling short of it: that is a faithful admonisher of the scarcity of faithful men, David (a Courtier) complaineth, Psal. 12, 1. Prov. 31.10. Reasons of few men, 1. From the paucity of the Elect, Matth. 20.16. And if not Elect then not effectually called, and then Christ not being united to us, we are still full of selfishness, self-conceit, self-will, self-seeking. Reason 2. From the hardness and straightness of the gate, and ways of righteousness, with the contrary liberty and ease of the gate and ways of sin and death, Matth. 7.13.14. Reas. 3. From the variety of the changes of relations, wherein a man stands. A man that is a good servant, if he become a Church member, he can despise his Master, whether he be carnal (because such:) or a brother because then equal in Christ, hence 1 Tim. 6.1, 2. Reasons of fewer women. 1. From their greater liableness to deceit and temptation, 1 Tim. 2.14. Reas. 2. From their greater vehemency and impotency in their passions and lusts, not only on good objects, 2 Sam. 1.26. but on evil also, 1 Kings 21.25. Reason 3. From their great superstition, Acts 13, 50. 2 Tim, 3.6, 7. This Solomon found by experience. Reasons of fewest in Court, 1. From the greatest paucity and rarity of great men called, 1 Cor. 1.26. Reason 2. From the affected liberty of great men, especially, Jer. 5.5. Reason 3. From the self-seeking of flattery frequent in Courtiers, Hos. 7.3, 5. 2 Chron. 24.17. 1 Kings 22.13. Reason 4. From the temptations that follow the Court, Immunity from Controlment, Amos 7.13. Isai. 30.10. Impunity from the hand of Justice. The Court is commonly made a sanctuary for iniquity. Use 1. To refute the Papists note of the Church; multitude; Not one of a thousand, more Mahometans then Christians of all sorts. Use 2. To dissuade men from blessing themselves in leading such a life, as most men lead, Exod. 23, 2. Scarcity of good store of company in good ways is no just discouragement from walking in them, yet with this caution, not therefore to neglect the multitude of the godly, whether in matters of Judgement or practice, 1 Cor. 14, 36. 1 Cor 11.16. Use 3. To humble both men and women for this scarcity of goodness amongst us. See how low sin debaseth, we are not worthy the name of men and women by reason thereof, Prov. 30.2. Psal. 49.20. & 73.22. 1 Cor. 15.32. Eccles. 3.18. Grace maketh us like to Angels, yea to God himself: amongst men, one of a thousand, but sin, maketh us rather beasts than men. Not one man scarce of a thousand, or woman, that quit themselves well in all their relations. Use 4. To wean us from affecting to live in the Court where, of all places, goodness is most rare. God threatened preferment, in a great Court, for a great plague, 2 Kings 20.18. Use 5. To teach good men, and good women especially to be the more thankful, that God should show us such special grace, and favour, as to pass by thousands, and call us to goodness. Universal righteousness endoweth us with rare excellency, such as is scarce found in a thousand. Eccles. 7.29. 29. Lo, this only have I found, that God hath made man upright: but they have sought out many inventions. IN this verse we have set down the third experiment or event which Solomon found upon taking account of his own wickedness and folly, to wit, the righteousness of God in his work about man, but man's perverse subtlety in inventing ways of backsliding (or Apostasy from God.) Quest: 1. How doth he say he found this only, seeing he found two other things before? First, The bitterness of wicked women, verse 26. Secondly, The scarcity of good men and greater scarcity of good women, verse 18. Answ, By Only is meant chief, as Iosh. 1.7, 8. Gal. 2.10. Prov. 4.3. (with 1 Chron. 3.5.) Cant. 6, 9 Quest. 2. How is God said to make man Righteous? Answ. Righteous, First, In his first Creation, Gen. 1.26, 27. Secondly, His own children (such as himself and his father before him) in their regeneration, Jer. 2.21. Quest. What is meant by inventions and man's seeking them out? Answ. Inventions are translated engines, 2 Chron. 26.25. as slings to offend the enemy, and Bulwarks to defend ourselves. Seeking our these argueth a perverse diligence to deal subtly in inventing ways of corrupting ourselves. Doctr. 1. A penitent soul taking good account of his wickedness and folly, shall evidently and eminently find the righteousness of God in all his work upon us, and the perverseness and subtlety of our inventions to corrupt ourselves even from our first Parents to this day. Evidently] for lo or behold saith he. Eminently] for, saith he, this only or chiefly, or eminently, have I found. Inventions] He meaneth no profitable inventions for the good of ourselves or others, as Arts, or Manufactors or occupations: but such inventions whereby we seek to start away from God, and to corrupt ourselves. As some horses put into a good Pastute, yet will seek round about the sense to find a gap to range out. Thus Moses taught backsliding Israel (Deut. 31.19) to see God's righteousness, Deut. 32.4. Their own perverseness, Deut. 32.5, 15. Neh. 9.33. Job 33.27, 28. God made Adam righteous at first, Gen. 1, 26, 27. To wit, First, In knowledge, Colos. 3.10. giving him a right understanding of things. Secondly, In holiness and righteousness setting his heart and affections upon their proper objects, Eph. 4.24. Right] First, As suitable to the righteous Law of God which is a strait and right Rule, Psal. 19.8. As setting the inferior parts of the soul and whole man in a right order to the superior; will to the judgement or conscience, affections to the will, Prov. 16.32. outward members to both, Rom. 6.13. all to God, Rom. 6.13. all which are now disordered and perverted, Psal. 125.4, 5. Thirdly, As being in a state well pleasing to God, right in God's sight, 2 Chron, 29.2. Reason of God so making us at first. The justice and holiness of God required it of himself, that if he create man to a spiritual and supernatural end (to wit, fellowship with himself) and require of him obedience to a spiritual and holy law to lead him to that end, that then he should lift him up above his reason to an holy estate, by original righteousness, otherwise from his first creation he had been made sinful and crooked. Reason of reforming man to a state of righteousness, The praise of the glory of his grace and mercy in Christ Jesus, Eph, 2.4, 5. Reasons of man seeking inventions. 1. From the liberty of will God left man unto, 2 Chron. 32.31. Reason 2. From the forwardness not to rest satisfied in the condition God hath provided for him: but he would he active to improve his condition by his own wit and strength. Adam and all his posterity made righteous, sought out many inventions to fall off from God. Eve, and by her persuasion, Adam invented a way to get wisdom in the knowledge of good and evil, Gen. 2.6. Solomon's wives invented many wiles to draw him to tolerate them in the liberty of their Religion. Solemon himself invented many devices how to satisfy himself in satisfying them. Conscience is tender, Faith is the gift of God: His Father David compelled no Pagans to circumcision. His Subjects invented many shifts, to put off from themselves the faithfulness of an wholesome advertisement to Solomon. The common people put it off to the Nobles, the Nobles to the Priests, the Priests to the Prophets, the Prophets excused themselves by the King's transcendent wisdom above them, Eccles. 8.1. So David before him, sought many inventions to cloak his sin with Bathshebah. Reason of finding this as chief grievous to a penitent soul, From the proper nature of repentance, which is deeplyest Affected with sin as it is First, Most dishonourable to God. Secondly, Most injurious to the grace of Christ, contrary to means and mercies, and pernicious to the Church of Christ. Thirdly, Committed with the greatest perverseness and foolish subtlety of our own hearts. Use 1. To refute the Popish doctrine that original righteousness in Adam by Creation was wholly supernatural and given by free grace. But then Adam had been right without it, in which he was not, but right by it. It was indeed, First, Supernatural, as not flowing from the principles of nature; a man is a perfect man without it for substance. Secondly, As not deserved by men who had done neither good nor evil. Secondly, Natural, as due, First, to the purity of God's nature to make us so perfect. Secondly, To the integrity of man's nature, without which he was not so perfect in qualities as were meet for God's pure nature to make. The Papists herein extol the freeness of grace to Adam, not to magnify the grace of God, but to derogate from the grace of Christ. For if nature were entire and perfect without God's Image, than the want of it in corrupt nature is no sin but natural to man; And so original sin depraving nature, and requiring necessity of a new birth in Christ, is no sin, but suitable to right nature; and so original sin is no sin, not only after baptism, but even before baptism. But concupiscence is not of God's work in nature, 1 John 2.16. Object. Concupiscence and Rebellion of the lower parts of the soul against the higher is natural. For the man being made of a body and a soul, must needs be carried both to spiritual and sensual objects. And so this Rebellion and stirring of the one part against the other, will be found to arise from the principles of pure nature. Answ. The body may affect sensual objects, and the soul spiritual, and both without sin, in subordination of sensual things to spiritual, and of both to God. Use 2. To teach us a true sign of repentance, never to blame God for our falls, but our own perverse subtlety. God made us right, and the regenerate twice right: and his work hath been upright to us-ward, in leaving us to our falls: we provoked him to it by our self-fulness. But it is we that have perverted our ways, and took pains, (sought out devices) and cunning inventions to do wickedly. Yea, this finding out our own perverse subtlety in seeking out inventions to departed from God, and deceive ourselves, should more deeply affect us and afflict us, than all other evils besides; This bringing forth most dishonour to God, Injury and abuse to the gifts and graces of Christ, and corruption of nature to ripeness and perfection. Use 3. To teach us to loathe all evil inventions, Rom. 1.30. It's a fruit of a reprobate mind, verse 28. with 30. such are inventors of Fashions, Oaths, Lusts, and Torments. Use 4. To exhort us not to think ourselves right till we attain that estate wherein God made us at first: and that with greater contentment in it, than he took; lest we seek as he did many inventions. Eccles. 8.1, 2, 3, 4, 5. Who is the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. 2. I counsel thee to keep the King's commandment, and that in regard of the oath of God. 3. Be not hasty to go out of his sight; stand not in an evil thing, for he doth whatsoever pleaseth him. 4. Where the word of a King is, there is power: and who may say unto him, What dost thou? 5. Whoso keepeth the commandment shall feel no evil thing, and a wise man's heart discerneth both time and judgement. THe former Chapter Solomon ended with a complaint of the inventions which men (though made righteous) are wont to seek out, both to lead themselves into sin, and to excuse themselves from holy duty, either of pure worship to God, or faithful love to a brother fallen into sin; who being fallen, might after be healed by wise and faithful admonition: but that all sorts of men are wont to seek out many inventions to excuse themselves from that unwelcome office, as they count it. It was said above, that mean men put it off to Nobles, Nobles to the Priests, the Priests to the Prophets; the Prophets, and indeed generally all the sorts of Solomon's loyal subjects put it off by the inventions which here in these words Solomon both propoundeth, and refuteth. Invention 1. From Solomon's eminency of wisdom, together with the unsearchable depth of his counsels and proceed; which were so deep, as they were not able to search out the bottom, the meaning or interpretation of them: Who is as the man (that is, as Solomon) the wise man, 1 Kings 4.31 And who knoweth the interpretation (the reason or meaning) of his matters? Our ignorance and weakness (might his Subjects say) will dash us out of countenance, when we speak to him. Refutation 1. From the power of wisdom even in a mean man (as Adam is here meant, as also in Psalm 49.2.) wisdom maketh his face to shine. Secondly, from the change of the strength or boldness of his face, which may be referred, either to the former antecedent, and then it is meant, The the wise man's face, that is, Solomon's face, the boldness or strength of it (as the word signifieth) shall be changed upon a wise and just admonition, or presentment of his sin before him (as Dan. 5.6.) Or else it may be referred to the strength and boldness of a mean man's face, which shall be doubled (as the word also signifieth) in speaking upon just ground, in humble and discreet manner, even to the King himself, as 2 Sam. 12.7. Invention 2. Taken from the loyalty and submission of Subjects to such great Princes. I am to observe (for so it is in the original) the mouth of the King, and that in regard of the oath of God, v. 2. to wit, the oath of Allegiance. As who should say, It is not for me to inquire and dispute of matters of State, Prince's commands; but to observe and do what I am commanded. If Solomon command Masons and Carpenters to build Temples to his wife's Idols, and the Nobles to oversee the work, and all his Subjects to contribute to it, it is not for me to gainsay, but to obey. My oath of Allegiance binds me far. Refutation. Be not hasty to go out of his sight] that is, out of the King's sight, to execute every commandment which he putteth upon thee. (Joab went slowly out from the presence of King David in such a case (2 Sam. 24.3, 4,) Stand not in an evil thing] as they do that perform the works of sinners, Psalms 1.1. For the King doth [many times] (not according to what is right and well pleasing in the sight of God, but) whatsoever pleaseth himself, v. 3. Invention 3. From the Power and Authority of the king's Commands, and the danger of such as shall resist or speak against them, especially to his face. Where the word of a king is, there is power: and who may say unto him, What dost thou? v. 4. Refutation, First from the safety of Attending God's Commandment rather than Man's: Whoso keepeth the Commandment, shall feel no evil thing. v. 5. Secondly from the Discretion of a wise man's heart to observe both Time and Judgement, that is a judicious and right manner in dealing with the king or any other great one. v. 5. That these words are thus to be taken by way of Objection and Answer, or Invention and Refutation, appeareth, first partly by the Coherence with the former Chapter: secondly partly from the unleasonableness of the Preacher otherwise if he should here extol his own Transcendent wisdom and sovereign power, when he is declaring and confessing his deepest penitential sorrows, from v. 26 to the end of the foregoing Chapter. Doctr. It is not the Eminency of the king's person and wisdom, nor the Depth of the king's counsels and proceed, nor the loyalty and sworn Allegiance of the Subjects, nor the sovereign Authority and power of the Commands of Princes, nor any such like other Invention that can excuse Subjects from Admonishing Princes (according to our Callings) of their grievous Falls into notorious Scandals. For Solomon here removeth and refuteth all these excuses as vain Inventions. 2 Sam. 12.1 to 12. 1 Chron. 21.3, 4. 1 Chr. 6.10. 1 Kings 18.17, 18. & 20.42. & 21.20 to 24. 2 Kings 1.16. 2 Chron. 16.7, 8, 9 & 19.2. 2 Kings 5.13. Object. Job 34.18. Answ. There is no Colour for an Objection if the words were not much corrupted in the Translation. The Original readeth it thus, That saith to a king, Thou art wicked; and to Princes, Ye are ungodly. Where Elihu useth it as an Argument to justify God's Righteousness, because he accepteth no man's person, no not Princes. Reasons. First, from the vanity of all such Pretences as might seem to excuse us from this Duty; as, 1 The transcendent wisdom and depth of some Princes above their poor Subjects. Answ. First, The wisest are not always wise, Job 32.9. great men, to wit, great in wisdom and power. Solomon sometime saw his own madness. Eccl. 7.25. Secondly, Wisdom in a mean person will make his face shine, that is, make it, 1 Amiable, Num. 6.25.26. 2 Honourable and glorious, Acts 6.15. 3 Reverend and awful, as Exod. 34.30. Thirdly, From the falling of a bold and stern spirit before a wise Reproof: for so I rather take it, because the word is ever taken in ill part, as 1 for Sternness, Deut. 28.50. Isai, 33.19. Dan. 8.23. 2 Impudence and rude Boldness, Prov. 7.13. 3 Hardness and obstinacy, Prov. 21.29. Thus fell the countenance of David before Nathan: of Saul before Jonathan: 1 Sam. 19.4, 5, 6. of Ahab before Elijah, 1 Kings 21.27. of Felix before Paul, Acts 24.25. or if the strength of the king's countenance change not, thine shall be doubled, 22.18, 19 1 King's Dan. 3.13, 16. 2. The Loyalty of an obedient Subject, and that ratified by 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 trial, 1 Kings 3.24, 25. 2 with change of mind, ●… n 6.14. 3 unlawful things: which to obey will breed smart, first from God's hand: secondly from Man's, 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 God's name in it, bindeth not to sin against God, but rather the contrary. 3 The sovereign power and authority of Princes, v. 4. ●ns. First God's Commandment and the keeping of it is a Preservative from evil, v. 5. he is higher than Princes, Eccl. 5.8. Prov. 21.1. Secondly, a wise man's 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 own first to God the king of kings: secondly to the King by Covenant: thirdly to the peace of the Church and Commonwealth. Use 1 To exhort Subjects to be faithful 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 sinful 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. Use 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. Use 3 To teach great men to let their countenance fall at any just Admonition: The strength of his face shall be changed, v. 1. Use 4. To teach a lawful use of an Oath of fidelity and subjection to Magistrates, v. 2. Use 5 To forbear haste in executing Magistrates Commands, unless it be in lawful and expedient matters, v. 3. Serve not kings pleasures in evil. Doeg herein did wickedly, 1 Sam. 22.18. the Egyptian Midwives better, Exod. 1.16, 17. and the Guard of Saul, 1 Sam. 22.16, 17. & 14.44, 45. Use 6. The Sovereignty of Princes leaveth them scarce any Faithful Friends or Admonitors, scarce one of a Thousand, v. 5. See the misery of Sovereignty. Use 7 To encourage to walk in the path of God's Commandments, 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 from Herod, Mark 6, 27. Stephen from the high Priests, Acts 7.51 to 59 Answ. First, God doth often prevent such evil entertainment of the faithfulness of his Servants. Secondly, If they suffer Imprisonment, Banishment, Death for God's Commandment, it is no Evil, but a Crown of Martyrdom. Eccles. 8.5. A wise man's heart discerneth both time and judgement. THese words are a second Answer to the thid Invention which solomon's Subjects made to excuse themselves for dealing faithfully with him in some word of Admonition, when he was falling into this great sin of harkening to his wives in the Toleration, yea and maintenance of their Idolatrous Religion. The Invention or excuse was taken from the Sovereignty 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 evil thing. Secondly, the discretion of a wise man's 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 Superior. And a wise man's heart discerrneth both Time and Judgement, v. 5. Thirdly, the Insufficiency of retaining our own life by retaining the king's favour, Eccl. 8.8. Time] that is a fit season of an Admonition. Judgement] that is the manner, order or way of it, as the word is translated 1 Sam. 8.11. Doctr. A wise man's heart doth so well discern the time and manner of an Admonition, as that he may dispense it safely, though it were to a Superior, 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, unless present witness be born against the sin, Gal. 2.13, 14. Fourthly, when neither admonisher nor admonished, are distempered with passion, nor prejudice, nor any choking 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 hazard 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 itself. 1 Rules concerning the Admonisher: 1. The Admonisher should have a calling to it through some relation between himself and the offender. As we find it in all kinds of Relations, First, a Minister, 2 Sam. 12.1, to 12. Secondly, a Councillor, 2 Sam. 19, 5, 6, 7. Thirdly, a yokefellow, Husband, Job 2.10. Wise, 1 Sam. 25.36, 37. Fourthly, a son, 1 Sam. 19.4. Fifthly, a Servant, 2 Kings 5.13. Sixthly, a Subject, Dan. 4.27. Seventhly, a Brother, Leu. 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 himself or his beast were fallen. The relation of a companion requireth it. 2 He should be furnished with love to the offender, Leu. 19.17. 1 Cor. 16.14. 3 He should first admonish, judge, and cleanse himself, 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. Judas 23. Some more tender; they to be admonished with more meekness, Gal. 6.1. Judas 22. Secondly, Of years and place, 1. Men of greater years and place, rather exhorted then reproved, 1 Tim. 5.1. Dan. 4.27. 2 Inferiors 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 suspicion, 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 hearsay, 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 itself. First, it should be dispensed in most wholesome words; such as may be most fit to gain a sinner, and heal his soul. Wholesome gaining words are, First, general terms, especially at first, and against precious and gainful sins and dangerous to be openly rebuked, Acts 19.26, 37. Secondly, Clothed in a parable, 2 Sam. 12.1, 2, 3. etc. a garment is best seen how it becometh us, on another man's back. Thirdly, Delivered in Scripture phrase that the offendor may see God reproving him in his own words, rather than 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, less sins would be first reproved. John first reproved Herod for less 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 man's selfedenyal; hence God guideth, and blesseth him, Prov. 3.5, 6, 7. Use 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 vain. Use 2. To teach the admonished to take such a duty in good part, as a precious balm, 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 means of safety to a subject (in admonishing his Prince going astray) to wit, a wise man's 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 business, and he meaneth every lawful and good purpose or business. 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 man's ignorance of that time and judgement, which he expresseth both by a man's own ignorance thereof, and by other men's unfitness 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 business 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 Sovereignty 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 business, 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 chief 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 do others tell them. Ordinary men consult with men like themselves, who misled them, 1 Kings 12.8. Reason 1. From the want of the inward light of the image of God, they are darkness, 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 God's delight and good pleasure to vouchsafe his presence, his concourse and his blessing, when actions are done in God's 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 lieth 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 befall a man in the best actions: but snares, inextricable difficulties, befall men only in evil ways, and good things done out of due time and manner. Use 1. To teach us to discern and observe, not only our words and all our ways, but even the fit time and manner of them, as we do desire to be freed of the great misery that else may befall us. Jacob sought the blessing out of due time and manner: It cost him twenty years hard service; and his mother that counselled him amiss, never lived to see him again. The Israelites sought a King out of due time and manner, and brought upon themselves the misery of twenty year's 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 work, 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 Means of discerning fit Time and Manner, First, Inward light of the spirit, and Image of God, Isai. 30.21. Prov. 4.18, 19 Fear of God and love to man give much light, Prov. 25.12. 1 John 2.10, 11. Secondly, Avoid selfe-confidence, Prov. 3.5, 6, 7. and Chap. 28.26. Thirdly, Consult with God, In fasting and prayer, Esth, 4.6. with Chap. 5.2. In his word, Psal. 119.24, & verse 105. In the times and opportunities of providence, Psal, 32.8. In the Counsels of godly wise, 1 Kings 12.7. Fourthly, Fit manner in all actions is, Faith, Rom. 14.23. and Love, 1 Cor. 16.14. For the end, God's glory, 1 Cor. 10.31. and the good of others, 1 Cor. 10.24. Eccles. 8. v. 8. 8. There is no man that hath power over the spirit to retain the spirit, neither hath he power in the day of death: and there is no discharge in that war, neither shall wickehness deliver those that are given to it. AMongst the Inventions which Solomon's Subjects found out to excuse themselves from dealing faithfully with him, when he sell to the Toleration and maintenance of Idolatry in building Temples to his Wife's Idols, and endowing them with liberal maintenance, and in employing the hands and service of his Subjects in such Structures; This was the Third, That where the word of a king is, there is power (or Dominion or Authority v. 4.) and that power is irresistible and ; Who may say unto him, What dost thou? This Invention or Excuse Solomon taketh away; First by the safety of Obedience to God's Commandment; Whoso keepeth the Commandment, shall feel no evil, v. 5. Secondly by the discretion which a wise man hath v. 5. to observe fit time and judgement; for missing whereof great misery falleth upon men, v. 6, 7. Thirdly by the restraint of Magistrates power from reaching to a double Object. 1 To restrain or constrain the spirit or conscience. 2 To discharge from death; which latter power (to discharge or deliver from death) he denyeth also to all wickedness (which men will not stick to commit, to prevent the king's wrath, which else might be as the messenger of death, Pro. 16.14.) v. 8. Fourthly by the wise man's observation of one man's Rule sometime over another for hurt. v. 9 Power] here, is a word of the same Notation with that v. 4. implying Authority and Dominion, whence Sultan; There is not a man that hath Dominion over the Spirit. Spirit] is not here meant the Soul to retain it in the body; for 1. That is expressed in the next part of the verse; neither is there power or dominion, to wit in a king, in the day of death to discharge a Subject in that War. 2 The Verb translated to retain, is rather to compel, to restrain or constrain, and properly signifieth coercere; as David called his son by Abigail, by a name from this Root Chileab; 2 Sam. 3.3. because of his Mother's restraint of him from shedding blood; whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prison, 2 Kings 17.4. To retain the soul in the body, is wont to be expressed in an other Phrase in that Language, Psal, 22.29. but by spirit is here meant the Conscience, as elsewhere often, Pro. 20.27. & 18.14. Acts 20.22. Doctr. There is not a man, no not the king, that hath a Coercive power over the Conscience. He cannot 1 Constrain to sin forbidden of God, Dan. 3.13 to 18, nor restrain from Duty commanded of God, Dan. 6.7, 10, 22. 2 Bind Conscience in things indifferent; that is, lay such a weight or burden upon a Commandment of his own, that it shall be a sin to the Conscience to neglect it. If man's Commandment could bind the Conscience, than the Commandments of men would be the doctrines of Religion, against Matth. 15 9 3 By outward Punishments compel a man to do against his Conscience; to wit, he cannot, that is, he ought not till Conscience be convinced, and then it is self-condemned. Reas. 1 From the immediate subjection of Conscience to God; For first there God only writeth his Law, Rom. 2.15 Secondly, God only can discern, judge, and punish fins against Conscience: discern, Jer. 17.10. judge and punish, Job 6.4. Luke 12.4, 5. Jam. 4, 12. hence subjection of the Conscience to man is flat Idolatry, Reas. 2 From the immediate spiritual Dominion of the Conscience over the man, Rom. 14.5, 14, 23. Acts 20.22. Use 1 To Resolve a great Question of Conscience Whether a King or Magistrate may compel men to profess and practise the Religion established by law of his Country? Answ. First for false Religion, It is out of Question; no he sinneth in doing it, and the People in obeying it. 1 Kin. 15.30. Secondly for the true Religion, as to worship the true God the maker of Heaven and Earth, the Father Son and Holy Ghost, we answer in six Propositions. Propos. 1. David and other Godly kings of Israel did not force conquered Pagan Nations to worship the God of Israel, whether they lived in their own Country, or dwelled in the Land of Israel. As in case an Heathen Proselyte came to join to the Church of Israel, it was requisite he should circumcise his males, Exod. 12.48. but not required that his wife should be of like Religion with him, Numb. 12.1. The Law in Ezra 10. & Neh. 13. concerning an Israelite marrying a Pagan, and so Malach. 2.11. not an Heathen marrying a Pagan before his conversion. It is not therefore a solid answer which some do give, that the Kings of Israel are no Precedents for Christian Kings, partly because they were Types of Christ, and because their Land was Typical and Sacramental. For what they did as Kings, Heathen Kings did the same lawfully. And the Land of Israel did not fotbid Pagans to dwell in the Land, as the Gibeonites, and Captives. Propos. 2. Neither did the good Kings of Israel, nor may Christian Kings compel any of their Subjects to the fellowship of the Church, to yield up themselves to their Covenants Sacraments, and Censures, unless they were fit for it, and persuaded to it. This concerneth the second Commandment, as the former did the first, Gen. 9.27. Psal. 110.3. Exod. 12.48. If he will eat the Passeover, then let him first circumcise his males: else he may forbear both. Propos. 3. It is not lawful for Magistrates to suffer to live, First, Blasphemers of the true God, whether Christians or Pagans within their power, Dan. 3.29, & 6, 26. 1 Kings 20.23, 28, 42. whether in the Land of Israel or out of it: yet Ahab no Type of Christ. Secondly, Israelites or Christians Apostate to Idolatry, Deut. 17.2, to 7. in respect of their Apostasy from the Covenant, verse 2. Thirdly, Witches, Exod. 22.18. Levit. 20.27. with 22.23. Fourthly, Seducers to Idolatry, Deut. 13.1, to 5, 11. and to Heresy, Matth. 5.15. 2 Pet. 2.1, 2, 3. Deut. 13.10. Zach. 13.3? Object. But is not this to punish a man for his conscience, and so to act contrary to the doctrine in hand? Answ. It is not conscience that bindeth to these sins, but sinning against light of conscience. Blasphemers, Apostates, Witches, Heretics are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus 3.10, 11. Paul hath tender respect of an ignorant weak conscience. 1 Cor. 8.7.10, 11. not so of an hardened, 1 Tim. 4.2. Such a conscience doth not extenuate, but aggravate sin, as being a punishment of sin against light and conscience. Propos. 4. Magistrates may compel Church-Members to observe Church orders, according to the word, and others not to disturb them; Ezra 7.26, 27. Propos. 5. Magistrates may compel all to hear the word of God, Acts 3.22, 23. yet if men take exception at the calling, as being either too Romish, too near to Rome, or too far from it, Let men be first convinced of the lawfulness to hear the word of God from any, Jer. 28.1, to 6. 2 Chron. 35.21, 22. Propos. 6. No man can pretend conscience for Atheism; for no Nation so barbarous, but is taken with conscience of a God. Use 2. To inquire, how then do Ministers and Churches bind conscience, Psal. 149.6, to Matth. 16.19, & 18, 18. Answ. Not by any Injunctions of their own, but by Ministerial declaring the Commandments of God, and the holy Ghost ratifying the same from Christ. Use 3. To refute the Popish and prelatical error of humane laws, binding conscience. Use 4. To allow power to Magistrates, where God alloweth it, Matth. 22.21. Rom. 13.7. Hence give them honour, else their power is violated and taken away, Mark 6.4, 5. The former Objection (page 176.) may be propounded and resolved thus: Object. If Blasphemers, Idolaters, Seducers to Idolatry and Heresy, be punishable even with death, than conscience is subject to coersive power. Answ. Conscience is either Natural, Rom. 2.14. Weak, 1 Cor. 8.7. or Seared, through the just judgement of God blinding the mind and conscience, and hardening the heart, thereby to punish sin against conscience, or at least the not receiving of the truth with love, 1 Tim. 4.1, 2. 2 Thes. 2.10, 11. Rom. 1.28. Natural conscience is not to be strained according to proposition. 1, page 175. 2 Tim. 2.25, 26. weak conscience is not to be despised, Rom. 14.3. Seared conscience doth not extenuate but increase both sin and punishment, Isai. 44.20. 2 Thes. 2.11.12. Rom. 1.28, 32. especially after once or twice admonition, Titus 3.10. Doctr. 2. It is neither in the power of the King, nor in the dexterity of the craft-masters of wickedness, to discharge a man of his warfare in the day of death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are crast-masters of wickedness, Psal. 49.6, to 10. Reasons of the former, 1. From God's determinate appointment of our ends, Job 14 5. Acts 17.26. Reason 2. From the preciousness of a man's life and soul, greater than any man can give to God, Psal. 49, 7, 8, 9 Reason 3. From the impotency of Princes to deliver and discharge themselves from the War and stroke of death, Psal. 23.29. Reason of the latter, From the wages and desert of sin, Rom. 6.23. Use 1. To teach us there is a warfare between a man and death, 1 Cor. 15.26, 54. As appeareth, First, From the resemblance between death and war, in the effects; in death (as in war) we conflict, de summa rerum about all our chiefest worldly Comforts, Goods, Lands, Honours, Pleasures, Wife, Children, Liberty, Life. In Death (as in war) greatest violence is offered to us, and we use against it all our strength, (Job 2.4.) 1. Of Nature, 2. Of Art, Diet, and Physic. Death (as war) conquering, carrieth captive to the Prison of the grave, and many to Hell, if deam be not overcome. Death feedeth on them, Psal. 49.14. Secondly, From the causes of this war, Our earnest desire to preserve ourselves, John 21.18. 2 Cor. 5.4. whence death to Philosophers was counted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most contrary and destructive to nature. Again sin which brought in Death (Rom. 5.12.) addeth a venomous sting to it, 1 Cor. 15.56. whence to a carnal heart, God's wrath, Fear of hell, Satan's outrage, Horror of conscience; whence we are to learn, First, To prepare for this warfare: There is no avoiding it, Profane confidence will not avail us, Isai. 28.14, 15. Means or preparations against death, 1. Death to sin, Rom. 6.8, 9 2. Death to the world, Gal. 6.14. 1 Cor. 7.29, 30, 31. 1 Cor. 15.30, 31. 3. Faith in Christ, Job 13, 15. 2 Tim. 1, 12. Psal. 49.1, 2, 5, 15. 4. Walking with God, as Henoch, Gen. 5.24, with Heb. 11.5. Henoches privilege is thus fare communicated to all such as walk with God that though they escape not death, yet the bitterness of death, Prov. 11.4, 19, & 12, 28. Such leave their souls to God with a quiet heart, their bodies to the grave with good report, and a blessed covenant behind them to their posterity; thus death will be our advantage, Phil. 1.21. Secondly, To abhor all self-murder, as not from humane nature, but from Satan. For even corrupt nature desireth to preserve itself. Use 2. To teach us not to do evil at Prince's commands, nor to refuse to do good, for fear of their displeasure. For they cannot deliver us from death: This is Solomon's scope. Use 3. To teach us to serve such a master, as to whom alone it belongeth to save from death, Rev. 1.18. Psal. 68.20. Eccles. 8.9. 9 All this I have seen, and applied myself unto every work that is done under the Sun: there is a time wherein one man ruleth over another to his own hurt. COherence, see in verse 8. The words contain a fourth resutation of the third Invention, mentioned verse 4. As who should say, where the word of the King is, there is power; but know withal, that where this power is always obeyed, at all times submitted to, this power or rule (for it is the same word with that, verse 4.) will be hurtful and pernicious to him that obeyeth it; There is a time when one ruleth over another for hurt to him. And this he proveth by his own diligent and serious observation and testimony; All this have I seen, and applied n y heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in applying my heart to the consideration of all things done under the Sun. Doctr. 1. A penitent and prudent soul, that casteth his eyes about him, and considereth all things that are done under the Sun, shall observe a time wherein that man that ruleth over another, ruleth over him for hurt to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated One man: better The man, whatsoever the man be; be it Solomon, he in his rule had a time wherein he set his people a work to erect and adorn Idols Temples: And this was the rent and ruin of the ten Tribes, 1 Kings 11.31, 33. (11 Kings 12.28, 29: with Chap. 14.15, 16.) their Apostasy and captivity. Judah also followed the way of Israel to their Apostasy and captivity also, 2 Kings 17.18, 19 So David before him, 2 Sam. 11.4, 15. 2 Sam. 24.1, 17. So Asa, 2 Chron. 16.10. So Jehosophat a Chron. 18.1, with 21, 3, 6, 8, 10. So Hezekiah, 2 Kings 20.16, 17, 18. So Josiah, 2 Chron. 35.22. Reason 1. From God's good pleasure, to leave every child of his at some time or other, to some spiritual desertion, 2 Chron. 32.31. Wherein God's counsel is: First, To make us feel our need of Christ, Isai. 38.14. A soul oppressed cryeth out for an undertaker or surety. Secondly, To make us like unto Christ, Luke 22.53. yet with this difference, he being sifted, no chaff or dross was found in him, John 14.30. not so we, Luke 22.31, 32. Thirdly, To make us know what is in our hearts, 2 Chron. 32.31. especially self-exacting, 2 Chron. 32.25. Psal. 30.6, 7. and to heal it, 2 Cor. 12.7. Gen. 32; 25. Fourthly, To chasten the people's sin, who might Idolise their rulers, 2 Sam. 24.1. Lament. 4.20. Reason 2. From the power of corrupt nature, which though subdued to grace, will sometimes break the yoke, as Esau did jacob's yoke. Gen. 27.40. Use 1. To teach Magistrates an holy and humble jealousy over themselves, and watchfulness also over themselves, and one another. [The Application of this to our present Governor see in the Schedule annexed.] Use 2. To teach the people not to swallow down all the Commandments of their Rulers, lest sometimes they should Rule you to evil. This is Solomon's scope here, Acts 4.19. Micah 6.16. Hos. 5.11. Use 3. To provoke people to pray for their Magistrates, that Christ would keep them in that time of Trial. Eccles. 8.10. And so I saw the wicked buried, who had come and gone from the place of the Holy, and they were forgotten in the City, where they had so done: this is also vanity. THis verse doth depend upon the former, by way of prevention of an Objection, thus, If one rule over another to his hurt, the hurt will as well redound to him that ruleth, as to them that are ruled; wicked Rulers often come to an untimely end, yea want burial (Eccles. 3, 6.) 1 Kings 14.11. & 16.4. & 21.23, 24. 2 Kings 9.33, 34. And infamy follows them after death, 1 Kings 15.30. Whereto Solomon answereth, & by his own experience confirmeth it, It is not always so, I have seen a time wherein one ruleth over another to his hurt (that is, to the hurt of him that ruled [to wit, of the subject] not so of the Ruler:) And in so (doing) that as in Ruling wickedly to the hurt of others, I have seen the wicked buried, who had come and gone from the place of the holy: I have seen also the wicked forgotten in the City wherein they have so done, that is, had so wickedly ruled. This is also vanity. This increaseth vanity amongst men, and aggravateth the vanity of the condition of the sons of men. Doctr. 1. The place or seat of judgement is the place of the Holy one. For he speaketh here of wicked Rulers, whom he describeth to have been conversant in the Judgement seat, in an Hebrew Phrase, they had come and gone from the place of the holy; Holy, in the singular number, that is, of the Holy one. The holy one is God, Esay 57.15. The place of the Holy one is, Heaven, Esay 66.1. The Temple, Acts 21, 28. The Throne, or Seat of judgement, Psal. 82.1. The humble heart, Esay 57.15. The third is here meant. For he speaketh of Kings, v. 4. and of them as wicked, v. 9, 10. Reason 1. From God's Ordinance thereof, Rom. 13.1, 2. Reason 2. From his presence there, Psal. 82.2. Prov. 29.26. 2 Chron. 19.6. Reason 3. From his ends there chief to be attended, 2 Chron. 19.6. Use, To teach Magistrates to put off carnal Affections (as shoes were put off by Moses,) when we come to the Judgement seat, Exod. 3.5. The like was done by Joshua, Josh. 5.15. Doctr. 2. When a wicked Ruler findeth a burial, and the memory of his wicked Rule is buried with him, It is a vanity. Or himself findeth a Funeral, and his wicked Rule no memorable Obloquy. When wicked Rulers come to an untimely end, and their Tyranny meeteth with just obloquy, it doth not a little avail, first, to the honour of God, Exod. 14.17. & 15.1. Secondly, to the edification & warning of men. Senacherib in Herodot. So Virgil's Mezentius Discite Justitiam For want of this Belshazzar was reproved, Dan. 5.20, etc. But yet it sometimes cometh to pass, they do meet with burial, and no infamy upon their Names, partly by the power of their successors, their children; and partly by a worse succeeding in their room. Reason of the vanity of this, 1. It is an occasion of great growth of wickedness, v. 11. For first, the Subjects comply with wicked Rulers, if they meet with no great calamity in their life or death. Secondly, other wicked Princes presume to do the like upon their wicked example; Indemnity and impunity, v. 11. Reason 2. It is a fruit of the curse brought upon the civil State, through the fall of our first parents. Otherwise all evil should befall evil ones, and all good good ones. Reason 3. It is no advantage to wicked Princes, so buried, and so forgotten; for the less check they meet withal here, the more they shall meet withal hereafter, Eccles. 5.8. Use 1. To teach us to give honour to God, and to take warning to ourselves, when we see God calling Princes to account, Psal. 76.12. & 107.40. Job 12.21, etc. Use 2. To teach Princes and Rulers, to rule in the fear of God righteously, 2 Sam. 23.3. So they may expect comely burial, and honourable memorial. 2 Chron. 16.14. & 24.16. & 32.33. & 35.24. Not so others, 2 Chron. 21.19, etc. & 33.20 Jer. 22.18, 19 Use 3. To teach all men, even private men, to do well in our generations; for if God recompense Princes, surely he will not spare meaner persons, Prov. 10.7. Psal. 112.6. Eccles. 8. v. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. DOct. 1. Sentence is not so soon executed, as past, against an evil work, Zeph. 2.2. When an evil work is done sentence passeth speedily, Zach. 5.1, to 4, A flying Roll to imply swiftness, Mil. 3.5. Gen. 4.7. Sin lieth at the door, as a Sergeant or Jailer, to watch and keep, and dog him wheresoever he goeth. No sinner but goeth up and down with his Keeper, Psalm 37.13. & 9.16. 3 Pet. 2.1, 3. The sentence is passed speedily, First, in God's counsel, Micah 2.3. Jer. 18.11. Secondly, in the curse of God's law, Gen. 2.17, Gal. 3.10. Thirdly, in the conscience of the sinner oftentimes, 2 Sam. 24.10. Like the sentence written on the wall of the house, Dan. 5.5. Fourthly, In the preparation of the causes to conviction and execution, to wit, in the causes, one link draweth another. By David's adultery with Bathsheba, a spirit of uncleanness got into his house. Hence Amnon defileth Famar, she was Absalon's sister, and that draweth Absalon to revenge; Absalon's beauty draweth on the King to pardon him; Bathshebas father being Eliam (2 Sam. 11.3.) and Eliam being the son of Ahitophel, (2 Sam. 23.34.) turned off Ahitophel from David to Absalon, 2 Sam. 15.31. yet is not executed speedily, Gen. 6.3. Numb. 14.33. 1 Kings 21.29. Quest. But why should the Lord be pleased to delay execution, seeing many evils grow upon it: As first, It obscureth God's justice: The punishment of a sin coming so long after, seemeth rather a calamity, than a just judgement of this or that sin. Secondly, God's providence is hence called into question, Psal. 73.11, 12. Mal. 2.17. Thirdly, Among men, The good are discouraged, Psal. 73.12, 13, 14. And the wicked are hardened, As in the Text. To these Objections may be answered: First, God can clear his justice in his own time, and in his own way; by suitableness of the judgement, Judges 1.7. and Remorse of conscience, Gen. 42.21. Secondly, God will in every age clear his providence by some remarkable judgement, Psalm 9.16. Psalm 58.10, 11. Thirdly, Good men must judge of things by the word, not by present events, Psalms 73.17. If all men be hardened, it is that God aimed at, for their incorrigibleness, Esay 1.5. or for the wickedness of their father's Hos. 4.14. Reason of delay: 1. Meet it is God should show his patience, as well as his justice, Exod. 34.6. Psalm 145.8. Slow to anger, good to all, especially, having placed the government of the world in the hand of a Mediator, Exod. 33.2, 3. Secondly, To lead on some to repentance, Rom. 2.4. 2 Pet. 3.9, 15. 1 Tim. 1.16. Thirdly, to reward humiliation, though not sincere, 1 Kings 21.29. 2 Chron. 12.6, 7. Fourthly, to give way to others to fulfil the measure of their sins, Genes. 15.16. and so to make way for the treasuring up, and showing forth his power and wrath, Rom. 2.5. Deut. 32.34, 35. Doct. 2. The delay of punishment upon sin, filleth the heart of sinners to do evil: Filleth them, First with resolution to sin, Jer. 44.16, 17. and with boldness, Esay 3.9. Secondly, with custom in sin, Jer. 13.23. Thirdly, with skill in sin, Jer. 14.22. Reason 1. From the depraying of their judgements by this means; either to think, First, there is no God, Psalm 41.1. or at least that he regardeth not things below. Secondly, that God is like themselves, Psalm 50.21. Thirdly, That such and such evils are no sin. Reason 2. From the depravation of our wills by impunity: Not to fear God, Psalm 55.19. Use 1. To take notice of the venomous corruption of our nature, that can suck such poison out of such a sweet Attribute, as the patience of God. Use 2. To beware of such an abuse. Use 3. To exhort as to be more filled with forwardness to good, and hatred of evil; first, by the judgements of God against sin; secondly, by the mercies of God to the godly. Use 4. To teach Courts and Churches, neither of them to be too slow in executing sentence against evil doers. Eccles. 8.12.13. 12. Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it shall be well with them that fear God, which fear before him. 13. But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God. IN the former verse Solomon declared the abuse which wicked men make of God's patience, and of man's also; Because sentence is not executed speedily against an evil work, the heart of the sons of men is fully set in them to do evil. In these words he giveth an Antidote against this abuse, taken from his own knowledge and certain observation of the good estate of them that fear God; and the evil estate of the wicked. The good estate of the godly he amplifieth, First, by the Divers; Though a sinner do evil an hundred times, and his punishment be prolonged; yet it shall be well with them that fear God. Secondly, By the contrary estate of the wicked, It shall not be well with the wicked, neither shall he prolong his days; the brevity whereof is amplified by the simile of a shadow. Thirdly, by the cause of this their different estate, because the one feared before the face of God; the other doth not fear before God. Fourthly, By an argument, from solomon's own testimony thereof; and that not out of conjecture, but out of his own certain knowledge. Doctr. 1. Howsoever a wicked man may sin oft, and escape long, yet a godly wise man may fully assure himself and others, that it shall go well with them that fear God; but neither well, nor long, with the wicked. Sin oft] the text saith an hundred times; a certain number of multitude, for an uncertain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, and his days be prolonged; Days is not in the sentence: and that is denied in the next verse, He shall not prolong his days. But the meaning is, and a prolonging be to him, to wit, of execution of sentence, punishment be long delayed, and so he long escapeth. Yet surely I know] And so a godly wise man may know, and assure himself and others, That it shall be well with them that fear God. Quest. Why doth he not rather say, That it shall not be well with the wicked? that would make the opposition more direct. Answ. First, because many times the long continuance of the wicked in their sinful course with impunity is a punishment and hardship to the godly: saul's reign is David's banishment; Ahabs reign is Micaiahs' imprisonment, 1 Kings 22.27. Secondly, because the godly are apt to stumble at the sight of the Impunity and prosperity of the wicked, compared with their own straits, Psalms 73. Jer. 12.1. and the godly must first have Cordials, before the wicked receive their Corrasives, Matth. 25.34, 41. Esay 3.10, 11. Prov. 11.31. Psalm 55.23. Job 15.31, etc. Quest. How, or wherein doth it appear, that notwithstanding the long patience of God to wicked men, yet certainly it shall go well with the godly; but neither well nor long with the wicked? Answ. First, in that it is a pledge of greater mercy reserved for them that fear God, the more that God prolongeth his patience, and long sufferance to wicked men, Rom. 9.22, 23. Secondly, in that this long patience of God to the wicked, is an evidence of greater wrath prepared and treasured up for them, Rom. 2.4, 5. Thirdly, In that there is a speedy shortening of the rage of the wicked over the godly, Psalm 125.3. Fourthly, In that the days of the wicked are always cut off suddenly, before the time, either of their expectation, or at least of their preparation. Amos 8.9. The Sun shall go down at noon implieth, partly a great change and immediate from heigh to depth, Psalm 92.7. And partly a sudden change, before the business and the day be half finished. Reason. From the fear of God in the godly, and the want of the fear of God in the wicked. This Reason is expressly given in the Text, It shall be well with them that fear God, which fear before him, V 12. It shall be evil with the wicked, because he feareth not before God, V 13. Before God] The Hebrew is, before the face of God; that is before, first his presence in his Ordinances, Psalms 105.14. Secondly, his presence in his Providence, Prov. 5.21. Psalm 119.168. & 34.16. Fear of God] First, in holy reverence of his great and glorious Majesty, and goodness, Jer. 130.4. Hos. 3.5. Secondly, in humble sense of our great weakness and unworthiness, Phil. 2.12, 13. Thirdly, In awful shunning to displease him, Prov. 16.6. Use 1. To restrain us from quarrelling at God's providence, because it may sometimes seem to go worse with God's people, then with the wicked, Jer. 12.1. Say it confidently, and it shall go well with the godly, Psalm 73.1. Not so to the wicked. Use 2. To take heed of abusing God's patience unto hardness of heart in sin. Use 3. To support the spirit of such as fear God, in the midst of the prosperity of the wicked, and in the midst of your own afflictions. Use 4. To teach us the fear of God, Fear before his face, his Ordinances, and his Providences. It is a certain presage of good success, 2 Chron. 20.3, 12, 15. & 11, 12. It is an overcoming (or denial) of ourselves which else being wanting would enfeeble us, 1 Sam. 2.9. Judg. 7.2. Eccles. 8.14.15. 14. There is a vanity which is done upon the Earth, that there be just men unto whom it happeneth according to the work of the wicked: again, there be wicked men, to whom it happeneth according to the work of the righteous; I said, that this also is vanity. 15. Then I commended mirth, because a man hath no better thing under the Sun, then to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the Sun. IN these Verses, to the end of the twelfth verse of the ninth Chapter, Solomon declareth and setteth forth another vanity which he observed in the world, the promiscuous successes and events that befall good men and bad, chief by the misgovernment of Princes. In this Fourth verse he propoundeth one kind of it, That there be just men to whom it happeneth according to the work of the wicked: and on the contrary there be wicked men to whom it happeneth according to the work of the righteous. This promiscuous event he amplifieth: First, By the adjunct vanity of it, there is a vanity done upon the Earth, I said this is also vanity, vanity ushereth it in, and waiteth upon it after; verse 14. both are vanity, both that the just find, according to the work of the wicked; and that the wicked find according to the work of the just. Secondly, By the effect it wrought in Solomon, which is the use he made of it, to commend mirth. And that he proveth; First, By the equality of the goodness hereof, the free and cheerful use of the good things of this life, being equal to any other course which a man can take in such a case. Secondly, By the Permanency of this good with him as a sauce to sweeten all his labour in the days of his life which God giveth him, verse 15. The coherence of these words with the former, is, that Solomon saw some wicked Rulers honourably buried, the punishment of some offenders prolonged, and thereby to outward view it might appear that the estate of wicked men was better than the estate of the godly (save only that saith knoweth the contrary) verse 10. to 13. He thereby taketh occasion to observe and set forth this vanity more distinctly and fully, the promiscuous estate and success of good and bad men in these, and in the following verses. The promiscuous events are of three sorts: First, That the good men far as the evil should far, and that evil fare as good should do, Text. Secondly, That sometimes both fare alike: If good men far well, so do the wicked; if the wicked fare evil, so do the good: Chap. 9.1, 2, etc. to 10. Thirdly, That men of best ability and dexterity are disappointed of their hopes and means, verse 11, 12. Doctr. 1. It is a vanity to be observed upon the earth, that sometimes it befalleth just men according to the work of the wicked: and it sometimes befalleth the wicked according to the work of the righteous, Luke 16.25. Psal. 73.12, 13, 14. Reason 1. Through the wickedness or weakness of rulers in Commonwealth and Church, Psal. 12.8. Isai. 59.15. Malach. 3.15. 2 Sam. 16.3, 4. Ezek. 13.22. Reason 2. Through the wise Providence of God, Dispensing good things to the wicked, To lead them to repentance Rom. 2.4. Or else to harden them in impenitency, Rom. 2.5. Dispensing evil things to the righteous: First, For chastisement and mortification of sin, 1 Cor. 11.32. Secondly, For Trial, Dan. 11.35. Isai. 27.9. Thirdly, For our good at the latter end, Deut. 8.16. Heb. 5.8. Job 23.10. All these three ends are co-incident. Reasons of vanity, there is a fourfold vanity in it: 1. Of uncomeliness, Prov. 11.22, & 26, 1, 8. Reason 2. Of unprofitableness; The wicked make an ill use of it, Psal. 55.19. So do the godly, Psal. 73.13, 14. Reason 3. Vanity of uncertainty, Acts 20.22. not knowing what shall befall me. Reason 4. Of Confusion, following the fall, and the condition of all earthly things after the fall, Rom. 8.20. Not that there is any vanity in God's administrations of itself: All his acts are wisdom and righteousness, but First, In men it is a sinful vanity, to wit, of unprofitableness in the sufferers, and of folly in the doers of it, viz. In such as exalt the wicked, and discourage the good. Secondly, In other creatures, I mean in the disposal of them in this manner, It is a penal vanity. Use for the wicked, Not to account themselves righteous though it happen to them according to the work of the righteous. Either thence learn to repent, Rom. 2.4. Or look for wrath upon wrath, verse 5. This Use is gathered from the verse before the Text, Eccles. 8.13. Use for godly men, To commend mirth to a godly heart, as here Solomon doth. Then I commended mirth or joy, verse 15. That is, First, A free use of the creatures, Meat, Drink, and the like, verse 15. & Chap. 9.7, 8, 9 Secondly, Contentment in a man's estate. Thirdly, Delight therein. Reason 1. If it far well with us, It is better with us then many other just men. Reason 2. It abideth with us, or cleaveth to us of our labour, it is the result of our labour through mercy. Reason 3. Joy is as Oil to the wheels, it strengtheneth us to all the duties of our calling, or maketh them easy Neh. 8.10. Reason 4. If it go ill with us, yet we have conveniency, yea much more than we deserve, Gen. 32.10. Lament. 3.20. and mourning for crosses doth more hurt then good, 2 Cor. 7.10. Object, But ought not a man to be humbled under crosses? Answ. 1. Yes, but when we have been humbled, then bear all cheerfully and thankfully, 1 Sam. 1, 7, 18. 2 Sam. 12.20, to 24. 2 Cor. 12.7, 8, 9 Abandon therefore sullenness and discontentment under crosses. 2. To follow diligent labour in our calling. It is that whereto joy and mirth is joined: the same word with that, Gen. 29.34. Eccles. 5.12. 3. To Reckon our lives by days, as the wise man here doth, Psal. 90.12. Gen. 47.9. It will help us, First, Not to promise ourselves multitudes of years, Psal. 39.5. Secondly, To prepare to give account for each day, Psal. 90.12. Thirdly, To Improve and make use of present opportunity, Heb. 3.15. Fourthly, To forecast provision for the day, Matth. 6.11. 4. To look at every day as a new gift of God, Text, verse 15. Eccles. 8.16.17. 16. When I applied mine heart to know wisdom, and to see the business that is done upon the Earth: (for also there is that neither day nor night seethe sleep with his eyes.) 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the Sun, because though a man labour to seek it out, yea further, though a wise man think to know it, yet shall not be able to find it. IN the two former verses Solomon observed it as a great vanity, the promiscuous event and estate that befell good men and bad, especially through the misgovernment of Princes. In these two verses he observeth the like promiscuous event and estate of both good and bad, from the work and providence of God. Which various dispensation of all events alike to all sorts of men (good and bad) Solomon here setteth forth by the Adjunct thereof, his own serious meditation, and study, and enquiry after the reason of it, after the wisdom and counsel of Gods proceeding in it; which study and meditation of his, he enlargeth and amplifieth in these verses, and in the former part of the next Chapter. In these verses by two Adjuncts, First, By the restlessness and assiduity of it, so as he found no rest nor sleep night nor day, to seek out this matter, verse 16. Secondly, By the fruitlessness of it, he could not find what he sought. Which he setteth forth by a double amplification, à diversis; 1. Of labour in searching, though a man labour in seeking it out; 2. Of wisdom, yea if a wise man think and purpose, and profess to seek it, and to find it out, and to know it, yet he shall not be able to attain it, verse 17. Doct. 1. A man that shall apply his heart to search and discern the wisdom of God in his work and dealing with the righteous and with the wicked, though himself be wise, and his labour great to find it out, yet his labour shall be fruitless, and himself restless. He speaketh here of the wisdom of God in his work and dealing with the righteous and with the wicked (both alike) as appeareth by the verse before, verse 15. and the verses following, Chap. 9 verse 1.2, 3. His labour shall be fruitless, for he shall not find out what he sought for verse 17. and himself restless as Solomon himself confesseth (and he seemeth to speak it of himself) there is that neither day nor night seethe sleep with his eyes, Psal. 73.16. Jer. 12.1, 2. Habac. 1.13, 14, 15. Job 9.10, 11, 12. Reasons why fruitless: 1. From God's concealment many times of the causes and reasons of the afflictions of his people, especially in the beginning of their troubles, till towards the end. Job was long before he saw the reason of God's strange hand upon himself, Job 10.2, to 7. And it is a great part of their affliction, that they cannot discern the reason of Gods dealing with them. God concealeth his mind, till we have learned to prefer his wisdom and will above our own, when Job stooped to this (Job 40.2, to 5. with Chap. 42.5, 6,) than he not only saw a gracious Issue, but the cause of all his troubles, from God's conference with Satan. Reason 2. From the power of God to have brought to pass any ends of his own and ours in dealing bountifully with the godly, and justly with the wicked, if it had pleased him. Though sanctified affliction be wholesome to the godly, yet God was able to have humbled and healed them without such outward crosses and afflictions. The spirit of grace could do it effectually by the word. That God chooseth rather to do it by afflictions, what man can find the reason? Or if some reason might be rendered in regard of our fellowship with the first Adam in sin and vanity, and with the second Adam in afflictions, yet why might not God have chosen rather to afflict the godly in the inner man, then in the outward man? and why might not the wicked have undergone greater afflictions in this world? Reason. 3. From the free choice which God maketh of some men (both of the good and of the bad) to deal well with some of both sorts, and to deal sharply with others of both sorts, Job 21.23, 24, 25. Reasons. why restless, 1. From the disproportion between the faculty and the object. The wisdom of God in these ways of his providence is beyond our reach. And therefore as when the members of the body are reached and stretched beyond their compass, it chaseth away all sleep and rest: so when the mind is set upon the rack by such transcendent meditations, it rendeth the soul with vexation and restless disquietness. Reason 2. From the force of earnest intention of the mind in difficult and abstruse studies to waste and scatter those cool and moist vapours which rise from the stomach to cool the brain, and would stop the passage of the animal spirits to the senses, and so procure sleep. For the animal spirits of the brain being heated with agitation and study, do also heat those vapours, and so attenuate and disperse, and spend them that they cannot stop the passage of the spirits to the senses and so sleep is chased away. This is a natural cause which is the more aggravated by the hand of God taking away natural rest from such as cannot rest satisfied in his will, unless they may be of his counsel, Job 33.13. Use 1. To teach us to content ourselves in seeking out by our own wisdom, the counsel of God in his dealing with ourselves or others; but by faith and patience to wait for a good issue. Faith first seethe God's hand in all, and sanctifieth the name of his sovereignty; He is the Potter, we the clay. Wisdom, Job 9.4. Righteousness, Jer. 12.1. Grace to his people, and faithfulness, Psalm. 119.75. Secondly, stirreth up to prayer for a profitable use of all, Psalm 143.10: Thirdly, humbles us under the mighty hand of God, 1 Pet. 5.6. Fourthly, directeth us to the word for further counsel, Psalm 73.17. Use 2. To confine our evening meditations to matters within our compass. Evening meditations should rather be devotional then Scholastical. To beat our brains, will leave it without fruit or rest. Use 3. To acknowledge it (as Solomon here doth penitentially) as a vanity in ourselves, that we have sought to find out God's work and wisdom by our own wisdom. Eccles. 9 v. 1, 2. 1. For all this, I considered in my heart, even to declare all this, that the righteous and the wise, and their works are in the hand of God: no man knoweth either love or hatred, by all that is before them. 2. All things come alike to all: there is one event to the righteous and to the wicked: to the good; and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner: and he that sweareth as he that feareth an oath. IN the two last verses of the former Chapter Solomon set forth his serious inquisition after the reason, and wisdom, and counsel of God in ordering the like promiscuous events to the righteous and to the wicked. And he sets it forth by a twofold Adjunct: 1. The restlessness of himself in it, He saw no sleep with his eyes, vers. 16.2. The fruitlesness of it, He could not find it, though a wise man and labouring to find it, Chap. 8. verse 17. In these two verses, he setteth forth the same inquisition by the effect it wrought in him; The giving of his heart to declare all this, to wit, that followeth, viz. to declare four observations, which he had found out touching this matter. First, That the righteous and the wise, and their works are in the hand of God: verse 1. Secondly, That no man can know the love or hatred of God to themselves or others, by any outward events, verse 1. or by all that is before them before their eyes obvious to them. Thirdly, That all things come alike to all sorts of all; which he expresseth by a distribution of the subject, verse 2. To the righteous and to the wicked, To the good and to the unclean, To him that sacrificeth and that sacrificeth not, To the good and to the sinner, To him that sweareth and to him that feareth an oath. Fourthly, That this is an evil among all things done under the Sun, verse 3. Doctr. 1: That which a man giveth his heart to seek and to find of all the ways of God, so fare as he hath found it, he should also give his heart to declare it. Solomon told us in verse 16. of the former Chapter, he set his heart, with much labour to seek the reason, and wisdom and counsel of God, in the promiscuous events that befall the sons of men; that which he sought he found not: but what upon search he did find, he here telleth us he set his heart upon it to declare it, Job 5.27. Eccles. 7.25, to 29. Reason 1. From the end of all God's works, whether of Creation or Providence: It is that they may be known; and that God may be known in them: Psal. 107.43. & 78, 4, to 7, & 111.4. (no man can remember, what he knoweth not) Joel 1.3. Reason 2. From the end of all our knowledge of God, which is (this for one of them) to tell it to others, Eccles. 12.9. 1 Cor. 12.7. No light is to be put under a bushel, Matth. 5.15. All knowledge is light; Talents not to be buried. Use 1. To teach us not to be sparing this way; what we have searched and learned in any kind of good knowledge, the more ready to be to communicate it, Job 5.27, & 15, 17, 18. Use 2. To teach us to inquire and search knowledge; younger persons from the more aged, to give them occasion to declare what they have searched out, Job 8.8, 9, 10. Prov. 20.5. A seasonable question is here a good bucket. Doctr. 2. The righteous, the wise, and their works are in the hand of God, verse 1. That is, First, He is the disposer of them after his own will: they are in his power and pleasure to order one way or other; so the phrase taken, Gen. 16.6, & 31, 29. Job 1.12, & 2, 6. Secondly, He receiveth the knowledge of them, and of the disposal of them to himself; so the phrase also taken, Acts 1.7. Both these meanings are here pertinent, Psal. 31, 15. Jer. 10.23. Prov. 20.24. Reason. 1. From God's absolute sovereignty over the creatures, Jer. 18.6. As being the cause, First, The efficient, procreant, and conservant. Secondly, the final cause of them all, Rom. 11.36. Reason 2. From the precious esteem and regard which God hath of his righteous servants and their ways, Isai. 43.2, 4. Psal. 1.6. Reason 3. From the righteous men's recommendation of themselves and their ways, into the hand of God, Psal. 37.5. 2 Tim. 1.12. These also wisely consider and observe how God keepeth and guideth them, Psal. 107.43. Reason 4. From the wicked man's slighting and despising his own way, Prov. 19.16. As he that regardeth not to choose his way, but goeth through thick and thin, he despiseth his way: So he that careth not whether his way be pure or filthy. These three last Reasons show why the righteous and their ways are more expressly said to be in the hand of God, then wicked men and their ways be, though the ways of the wicked are in God's hand also. Isai. 45.1, & 10, 5, 6, & 37, 29. Psal. 125.5. Use 1. For comfort to the righteous, If we and our ways be in the hand of God, where can they be safer? there let us rest. And therefore also in all estates to be the more Contentful, Psal. 39.9. Thankful, Job 1.21. and Fruitful; and so to grow the more humbled in sinful failings, and the more enlarged in Faith on God in well doing. It might humble a good heart, that himself fell into any sin; but the more that God in displeasure gave him up to it, Isai. 63.17. In well doing it is a comfort to have done well: but much greater that God helped us, 1 Chron. 29.10, 14. Use 2. To instruct us to be wise as well as righteous in not trusting to our own power and will, for both are in God's hand, Prov. 3.5, 6. James 4, 13, 14, 15. Use 3. To abase wicked men, whom God doth nor vouchsafe to carry in his hand, neither them, nor their works. Doctr. 3. No man can certainly discern the love or hatred of God to himself or others, by their outward events and estates. No man knoweth] knowledge is certi Axiomatis Judicium. If no man knoweth, than no man certainly discerneth. Love or hatred] to wit, of God; for of God he spoke in the words next before: the righteous, and the wise, and their works are in the hands of God. To himself or others] for if he discern not the love or hatred of God to himself, much less to others: And if he could discern it to himself, he might to others; and if to others, he might discern it to himself. For outward things are alike discernible in both. By all that is before them] that is, by all things lying open to their outward senses, as prosperous, or adverse estates and events. Matth. 6.19, 20. If a man might know the love of God to him by outward things, those outward things would be as treasure to him, which Christ denieth. Reason 1. From the corruption and changeableness of outward things, Matth. 6.19. and therefore they cannot be certain evidences of an unchangeable and uncorruptible estate. Reason 2. From the like events and successes, and estates to all, Eccles. 9.2. Good name to Demetrius, 3 John 12. as well as to the false Prophets, Luke 6.26. Wealth to the rich Epicure, Luke 12.16. as well as to Abraham, Gen. 24.35. and to Isaac, Gen. 26.12. Pleasure to the wicked, Job 21.11, 12. as well as to the godly, Eccles. 2.10. Health and strength to Epicures, Psal. 73.4. as well as to Caleb, Josh. 14.11. Beauty to Absolom and such, 2 Sam. 14.25. Prov. 11.22. as well as to Sarah, Rebecca, and Rachel. Long life to Ishmael, Gen. 25.17. as well as to Isaac, Gen. 35.28. Learning & wisdom to the Egyptians, Acts 7.22. as well as to Moses & Daniel, Acts 7.22. Dan. 1.17. Crosses to Bastards, Psalms 78.33. as well as to sons, Psalms 73.14. Hebr. 12.8. Sickness to the disobedient, Deut. 28.59, 60. as well as to David, Psalm 41.8. Poverty to Jobs scorners, Job. 30.3. as well as to Lazarus, Luke 16.20. Sudden death to the disobedient, Psalm 55.23. Prov. 29.1. as well as to Jeroboams good son, 1 Kings 14.12, 13. Violent death. Jonathan died in the field, and by the hand of the uncircumcised; as well as Saul, 1 Sam. 31, 1, 2. Reason 3. From the curse and vanity that lieth upon all the creatures by the fall, Gen. 3.17. It is a bondage to the creature to minister to the wicked, not to minister to the godly. Rom. 8.20, 21. This is the reason of the former Reason. Object. Did not Cain know God's acceptance of Abel above himself by an outward sign of fire from heaven, or the like? Gen. 4.4, 5. Answ. That was a miraculous event, as was also the fire that fell upon Eliahs' Sacrifice, 1 Kings 18.38. But Solomon speaketh of ordinary common events. Object. 2. But is there not great difference of a godly man's bearing the events and estates that befall him; and a wicked man's bearing his? Answ. Yes: But Solomon speaketh not of outward fruits, but outward events. Object. 3. Psalm 41.11. Answ. David knew not the favour of God from the outward deliverance, but from the grace of God secretly revealed in it. So any benefits sprinkled with the blood of Christ, may hold forth everlasting mercies, Psalms 136.23, 24, 25. Use 1. Against Papists: First, then outward prosperity is no certain sign of the Church; though Bell trmin make it his fifteenth note De Notis Ecclesiae, l. 4. c. 18. Secondly, who abuse this place from the corrupt vulgar Latin Translation, to undermine and destroy the assurance of faith of the love of God to a faithful soul, against evident Scripture, 1 John 3.14, etc. 1 Cor. 2.12. Rom. 8.16. 2 Pet. 1.10. It is a whorish Church that bringeth not up her children to know their father. Use 2. To teach us to judge wisely of the chastisements of the godly; not to misconstrue God's meaning in them to ourselves, or others lying under them, Psalm 41.1, 2, 3. This misjudging was the sin of Jobs friends, for which Gods wrath was kindled, Job 42.7. Use 3. To warn wicked men neither to bless themselves in their prosperity, as if that were a sign of God's favour, Zach. 11.5. Nor in their adversity to promise to themselves impunity in another world, because they have their punishment in this world. Use 4. To exhort to look at things within us, and from us, for the knowledge of God's love to us; Within us, 1. The testimony of the spirit, Rom. 8.16. 1 John 3.24. 2. The gifts of the spirit accompanying salvation, Acts 16.30.31. 1 John 14, 18, 19 From us, our election of God to be our God, Psalm 73.25. Doctr. 4. All the sons of men are ranked into two sorts, Righteous or wicked, good men or sinners, clean or unclean, Malac. 3.18. 1 John 5.19. Reason 1. From God's eternal purpose to make all the vessels of the house of the world either to honour or dishonour, Rom. 9.21. Reason 2. From the different original root of all men, either flesh or spirit, John 3.6. Reason 3. From the two different ways that all men take, Matth. 7.13, 14. 1 John 3.7, 8. Reason 4. From the largeness of the two covenants, dividing all men between them, Gal. 3.10. & 4.24, etc. Rom. 6.14, etc. & 8.1, 5. Reason 5. From the integrity of the whole man, required in God's service: which being wanting, men serve the devil, Matth. 6.24 Acts 26.18. Colos. 1.13. Use 1. Against purgatory; for presuppose the truth of the doctrine, and there be but two places for these two sorts, to be bestowed in after this life, Matth. 25.32, etc. Use 2. To try what our estate is; every one of us belongeth either to one of these sorts, or to the other. Marks of difference (besides the former difference mentioned in the reasons) 1. What people do we belong to? to such we are gathered after death, Numb. 20.24. Gen. 25.17. 2. Where is all a man's delight, Psalm 16.3. Psalm 26.5. & 139.21, 22. and communion, Psal. 120.5. thither shall he be gathered after death, and not with the contrary, Psalm 26.9. If we delight in men for righteousness sake, than the more righteous they be, the more we delight in them, Psal. 16.3. Doctr. 5, All the righteous in the world are also good and clean, offering Sacrifices, and fearing Oaths. And all the wicked are also unclean, sinners, negligent Sacrificers, and fearless swearers. Good] as first, filled with good Treasure, Matth. 12.35. Secondly, bringeth forth good fruit, Matth. 7, 18, and so fitted for good uses. 2 Tim. 2.21, Not so the wicked, Matth. 12.35. Tit. 1.16. Clean, First, by imputation of the righteousness of Christ, Ezek. 36.25. Secondly, by sanctification of the spirit, Esay 43.3. Psalm 73.1. The wicked are neither Matth. 7.23. The sinner erreth first, from the rule or way, Psalms 14.3, Secondly, from the mark or end, Prov. 16.25. Sacrificing, as first, observing God's stratute-worship, Psalm 119.5. Secondly, setting their hearts and delight, and cost upon it, 1 Chron. 29.3. & 21.24. Gen. 4.4. This the wicked either neglect altogether, 2 Chron. 15.3. Psalm 119.155. Or perform perfunctorily, Malac. 1.7, etc. The Righteous fear an oath, first, As not daring to take it in vain. Secondly, as observing it religiously, when taken Josh. 9.19. 2 Sam. 9.1. Not so the wicked, Hos. 4.2. Jer. 23.10. Ezek. 17.18, 19 Use. For trial of our estates, whether we be righteous or wicked by these fruits. Eccles. 9.3, to 6. This is an evil among all things that are done under the Sun, that there is one event unto all; yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. 4. For to him that is joined to all the living, there is hope: for a living dog is better than a dead lion. 5. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward: for the memory of them is forgotten. 6. Also their love, and their hatred, and their envy is now perished, neither have they any more a portion for ever in any thing that is done under the Sun. THe forth thing that Solomon observed, and thought it meet to declare from the promiscuous events of all alike unto all, is the evil of it, especially the evil effect of it in the hearts of the sons of men. Coherence see in v. 1, 2. Doct. Amongst all the evils that are done under the Sun, this equality of events to all sorts of men alike, It filleth the hearts of men with evil and madness, all their life time, even to their death, v. 3. As who should say, this maketh them live an ill life, and die an ill death: yea live madly, and die madly. Moses and Aaron were as well excluded from Canaan, as the unbelieving and murmuring Israelites. Josiah was as well slain by an Arrow in battle against his enemies, as Ahab; Nabuchadnezzar is said to have lived forty years in a victorious reign, as well as David. See many more such like instances in verse 1. Doct. 3. This is an evil, first, Afflictive, both to good men, Psalms 73.21. and to evil men, Psalms 112.10. Secondly, Corruptive; it filleth the hearts of men with first, Evil of wickedness or sin; secondly, Madness, v. 3. First, evil of sin. The ground of this evil imagination springeth occasionally from these promiscuous events, as conceiving they flow from the not guidance of them by providence, 1. Evil imaginations in particular, that the basest life here is better than the best life hereafter: confirmed by a Proverb, A living Dog is better than a dead Lion, v. 4. And this they hold forth in four instances: First, in stay and provision of supply; The living have something to trust unto; see the Hebrew, v. 4. The dead have neither friends, nor money, nor strength, etc. Secondly, In knowledge even of some future things: The living know that they shall die; the dead know nothing at all, v. 5. Thirdly, In rewards; The dead have no more a reward, no not so much as a memorial of their good deeds, whilst they lived, v. 5. But the living meet with some reward here, Eccles. 4.9. Hest. 6.3, 10. Ezek. 29.19. Fourthly, In the enjoyment of the objects of their affections, v. 6. their love and their hatred, and envy is now perished, viz. They have neither affections nor objects of them left; nor any portion in things here below: beyond which they look not, v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth, above all the hopes they had of another world. Homer reporteth of his Achilles, He had rather be a servant to a poor Country clown here, then to be a King to all the souls departed. So Maecenas in Seneca had rather live in many diseases then die. It is another evil imagination, to think God like wicked men, (to wit, in liking well of them) Psalm 50.21. 2 Evil Resolutions, Eccles, 8.11. 1 Cor. 15.32. Isai. 56.12. 3. Evil speeches and practices, Isai. 10.11. Job 3.1. etc. men's hearts are also said to be filled with madness as well as with wickedness, by occasion of like events to all, In that they break forth, First, To outrageous violence in sin, Psal. 73.5, 6. Secondly, To foolish vainglorious boasting in sin. The Hebrew word cometh of a root that signifieth to praise or glory, Isai. 3, 9 And filled they be with wickedness and madness from this occasion all their life time, even to death, Job 21.13. Psal. 55.19. Use 1. To show a great difference between the righteous and the wicked: The hope of the wicked is only in this life, verse 4. Job 8.13, 14. But the righteous hath his chief hope and trust in another, 1 Cor. 15.19. Prov. 14.32. The wicked had rather live a dog's life here, then hazard his estate in another world. If he hasten his death, it is through Satan's efficiency; the righteous longeth for dissolution, Phil. 1.23. The wicked knoweth little of any future thing, but that he shall die, verse 5. The godly knoweth that when he dyeth, he shall see God, shall be like him, etc. Job 19.25, 26, 27. 1 John 32. The wicked shall have reward in everlasting fire, Psal. 9.17. but at best themselves look for none. The godly shall have a reward in eternal glory, Isai. 49.4. The wicked shall never exercise their love any more after this life, nor shall ever meet with any thing lovely, verse 6. Though they shall not employ their hatred or envy about earthly things here, yet they shall both hate God, and envy the happiness of his Saints: But the righteous shall abound in love to God, and in God's love to them, Psal. 16.11. We shall abound also in mutual love to all the Saints and Angels; the greatest strangers there will love us better than our best friends here, Psal. 17.15. Our hatred will not be wanting against Satan and wicked persecutors, Rev. 6.10. Our zeal also shall then abound, (that which is here translated envy, signifieth also Zeal, Isai. 37.32.) The wicked have no portion but in this life, Psal. 17.14. The portion of our inheritance is after this life. 1 Pet. 1.4, 5. Use 2. Not to misconstrue God's deal with ourselves or others: It is a root of Atheism, and will make us worse than the devils: For they believe there is a God, and tremble, James 2.19. Use 3. To teach us not to rest in a carnal condition, it leaveth us without knowledge, without reward, and without portion. Eccles. 9.7, to 10. 7. Go thy way eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. 8. Let thy garments be always white, and let thy head lack no ointment. 9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the Sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the Sun. 10. Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. SOlomon having in the former verses declared four observations which he gathered from God's dispensing like events to all: He now giveth some practical directions from the same ground: First, That a man should take all the good which the providence of God putteth into his hand, verse 7.8, 9 Secondly, That he should do all the good which God putteth into his hand to do, verse 10. 1. The good which he directeth a man to take, is in the enjoyment of the comfortable use of all the blessings which God giveth him in this life. Which blessings are chief five: First, Meat or Bread, It to be eaten with joy, verse 7. Secondly, Wine, It to be drunken with a cheerful heart, verse 7. Thirdly, Garments, and they to be always white. Fourthly, Ointments, and they not to be lacking to the head, verse 8. Fifthly, The wife beloved, and she to be joyfully lived withal, all the days of thy vanity, verse. 9 Reason 1. From God's acceptance of our work, verse 7. Reason 2. From the portion allotted to us of God, verse 9 especially in the joyful fellowship of his wife. 2. The good that we are any way able to do, he exhorteth to do, by a Reason from the vacancy and cessation of all employment and business of mind, and hand in the grave; and the grave described by our Adjunct, Act, or walking to it, verse 10. Solomon here speaketh not in the person of an Epicure, but in the name of the holy Ghost. Reason 1. From the like speeches in the like sense spoken often before in his own person, Chap. 2.24, & 3, 12, 13, 22, & 5, 18, 19, & 8, 15. Reason 2. Epicures are not wont to speak so Religiously, First, Of life as vanity; which Solomon here doth feelingly, verse 9 Secondly, Of the days of our life as God's gift, verse 9 Thirdly, Of the course of our life, as a journey to the grave, verse 10. Fourthly, Of our love to our wives, and fellowship with them constantly, avoiding strange lusts, verse 9 Object. But garments always white, and wife always joyed in it, seemeth to deny fasts at any time. Answ. Solomon speaketh not of extraordinary times, and duties, but of ordinary course. Doctr. 1. The uncertainty of outward events calleth all men to take all the good, and to do all the good that God putteth into their hand all the days of their life. Of the former part now. Eccles. 3.12, 13, 22. & 5, 18, 19 Acts 2.46. & 14, 17. [à minore] yet it holdeth in heathens also, Psal. 104.15. The Jews in cheerfulness used white garments, Luke 16.19. Prov. 5.19. for joyful love of wife. Times of humiliation are not ordinary, so also times of Apostasy are excepted, Hos. 9.1. Reasons of the former part of the Doctrine, 1. From the contrary walking of wicked men, fretting and vexing themselves with the promiscuous dispensation of outward events, and filling their hearts with wickedness and madness, upon that occasion, verse 3. to 6. Reason 2. From God's acceptance of our work herein It is acceptable to God, that we should use cheerfully what God giveth freely and cheerfully, Psal. 145.16, Deut. 26.14. for First, It is an improvement and use of the creature to that end God gave them, Psal. 104.15, And so a fulfilling of one part of the third Commandment. Secondly, The contrary is a weariness to God, not to accept and use the gifts he offereth, Isai. 7.10, to 13. In which respects not only godly men, but all men are bound to cheerful acceptance of God's goodness, without sadness and mourning. Reason 3. From the portion which God giveth us in this life for our outward man (as his grace for the inner man,) 2 Cor. 12.9. First, it is God's gift, and admeasurement, Eccles. 5.18. His talents are to be employed. Secondly, It is our substance, supplying our wants and losses, Acts 20.24. He is a poor man in the midst of abundance, that wanteth this, Eccles. 5.19, 20. Thirdly, it is that by occupying of which we increase our estates, Neh. 9.15. In special manner, this to be a man's portion, is attributed to a man's joyful life with his wife, v. 9 As who should say: The best portion a man can have with a wife, is a joyful life with her all his days; as if he had no portion without this, whatsoever wealth, or friends, or beauty, or parts, he had with her; without this joyfulness with her, it were no portion at all, Prov. 5.18. It is a portion, first, as given of God, Eccles. 9.19. [Prov. 19.14.] Secondly, for a stay and support of his life, Gen. 2.18. Thirdly, to employ for his further advantage, Prov. 31.11, 12. Reason 4. From the wearisome vanity of this life, without making use of the comforts of it, v. 9 Psalm 78.33. Vanity first of brevity, Psalm 39.5, Secondly, of vanity or emptiness, Psalm 39.6. Esay 55.2. Thirdly, of disappointment or frustration, Esay 49.4. Fourthly, Corruption, Rom. 8.20, 21. Reason 5. From the necessary support of a man in his labours, v. 9 This comfortable use of the creatures, is as Oil to the wheels, Neh. 8.10. Reason 6. From the gift of every day of our life to us from God's hand, v. 9 Job 14.5, Psalm 31.15. Acts 17.26. Therefore every day some refreshing. Use 1. To teach the children of God to take Solomon's counsel here; for to them it is chief given, whose work God accepteth; In seeking reconcilement with God, and fellowship in his Christ and Kingdom, Matth. 6.33. 1 Tim. 4.3. Tit. 1.15. Hos. 9.1. Rules to do it safely: Observe, First, two Rules of piety: Prayer before, 1 Tim. 4.4, 5. and Thanksgiving after, Deut. 8.10. Secondly, a Rule of justice; thine own, not the bread of Idleness, Oppression, Deceit, Prov, 31.27. & 4.17. & 20.17. 2 Kings 4.7. Thirdly, a Rule of sobriety, Luke 21.34. Fourthly, a Rule of wisdom, 1. Regarding the end of meat and drink, which is strength and cheerfulness, Eccles. 10.17. Of Apparel, is beside, 1 Necessiy. 2 Comeliness. 3 Adorning the inner man of the heart, 1 Pet. 3.3, 4. 2 Regarding future times and posterity, Prov. 21.20. 3 In frugality, saving remnants, John 6.12. Fifthly, a Rule of charity and mercy, in ministering part to others that want necessaries, Neh. 8.10. Use 2. To stir up Christian yoke-fellows especially to this duty. Means. First, uprightness of heart, Job 20.5. Secondly, care of mutual pleasing, 1 Cor. 7.33, 34. Use 3. To take heed of grieving God's spirit, which taketh such care for our refreshing, Ephes 4.30. Use 4. To stir up to a Christian state and course; It is not a way of melancholy, but seasonable cheerfulness. Use 5. To teach us to look at this life as vanity, and all the days of it; and therefore to lay up an enduring substance, in the life to come, Hebr. 10.34. and patiently to bear many disappointments in this life. Use 6. To look at every day as a gift from God, Lam. 3.23▪ and therefore to employ it to his advantage. Eccles. 9 v. 10. 10. Whatsoever thy hand findeth to do, do it with thy might; for there is no work nor device nor knowledge, nor wisdom in the grave whither thou goest. THe Doctrine from this and the three former verses was this: That the uncertainty of outward events calleth all men to take all the good, and to do all the good that God putteth into their hands, all the days of our life. Of the former part, to wit, of taking all the good, hath been spoken in the three former verses: It remains now to speak of doing all the good that God putteth into our hands all the days of our life. Whatsoever thy hand findeth to do, implieth three things: First, that which falleth within our Calling or Commission, or Authority, as Gen. 16.6. Unlawful things, or things lawful, but out of our Calling are not to be done though they be in our hand, Micah 2.1. Secondly, that which falleth within the compass of our power and ability, as the phrase is used, Gen. 31.29. Otherwise, though it be in our calling, yet having power, we may omit it, 2 Sam. 3.39: Thirdly, that which God giveth us opportunity and occasion to do, as the phrase is used, 1 Sam. 10.7. Gal. 6.10. Eccles. 11, 2, 6. Reason 1. From the vacancy and cessation of all business in the grave whether thou goest; as in the Text. No work] no performance, or accomplishment of any business. No device] The Hebrew word signifieth two things: First, a device or cunning engine, 2 Chron. 26.15. Secondly, an account, as Eccles. 7.27. Both here meant: In the grave there is no ability or opportunity, either to devise or invent any good; Or, to make up, or cast up any accounts. Nor knowledge] to understand truth or falsehood, good or evil. Nor wisdom, to consider of any good ends, or of any good means leading thereto. Reason 2. From the love which we own to God, and the measure of it, which is with all our might, Deut. 6.5. Reason 3. From our stewardship, and God's Lordship of that which God putteth into our hands. The work is the Lords as our sovereign master, 1 Cor. 16.10. Church work. Jer. 48.10. Warlike execution, 1 Sam. 14.45. wrought with God, Col. 3.23, 24. Servants work; we are but Factors for him. There is an heavy curse upon negligence in his work, Jer. 48.10, Use 1. To reprove, first, inordinate walking without a calling, when the hand findeth nothing to do, Matth. 20.6. Secondly, negligence in a calling, where the hand putteth not forth his might, Prov. 10.4. Use 2. To exhort all men to a conscionable faithfulness and diligence in all the work your hand findeth to do. The three reasons in the Text are as so many motives: Besides, First, Satan bestirreth himself busily, and setteth all his instruments a-work to choke the work of reformation, with store of tares. Secondly, The more improvement of our talents here, the greater will our reward be in heaven, Luke 19.16, 17, 18, 19 yea, it will ashame us to receive such a plenteous recompense of reward for so small service. There will be rest enough in the grave, Isai. 57.2. And recompense enough in heaven, 1 Cor. 15.58. Thirdly, The hands of our fellow-labourers faint in England, what through multitude of variety of work, and what through mists and fogs of temptations about them, Neh. 4.10. Use 3. To teach men to finish and perfect their accounts with God and man here; for there is no perfecting accounts in the grave, Luke 16.2. Use 4. To look at the whole course of our lives as a journey to the grave, whether we go to work, or to meat, or to Sea, or to Church, or to Law, or to Field; to the grave we are going. Which is a matter, First, Of Admonition to carnal persons to hasten spiritual preparation. Secondly, Of consolation to the godly, and warning also against security, Rom. 13.11. Eccles. 9.11. 11. I returned and saw under the Sun, that the race is not to the swift, nor battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. IN the former Chapter Solomon had observed this vanity, that it often befalleth the righteous according to the work of the wicked, and to the wicked according to the work of the righteous, verse 14. This vanity Solomon hath amplified in the latter end of the former Chapter, and in the former part of this Chapter by sundry arguments. Amongst other arguments he amplified it with this observation, that all events fall alike to all, to the good, and to the evil, clean and unclean, holy and profane. And lest it should be said that godliness or holiness and uncleanness make no great difference in men's actions, but as Rabshakeh said, wisdom and strength are for the war, (Isai. 36.5.) so events fall out, as wisdom and strength, swiftness (or speed) skill (or knowledge) do direct them, Solomon here denyeth that, and telleth us it is not in the power of the likeliest means to attain their ends, or to effect their work. And this he showeth us in five instances. 1. The Race is not to the swift. 2. The Battle is not to the strong. 3. Bread is not to the wise. 4. Riches are not to men of understanding. 5. Favour (either of Princes or people) is not to men of knowledge. And besides he proveth it, First, By a reason or cause thereof in God, taken from the overruling power of the higher cause or Agent, Gods disposing of time and chance; for saith he, Time, or Chance, or Occurrence cometh to all these. The word translated Chance, here, is translated Occurrent (or occurrence) 1 Kings 5.8, 4. Secondly, By a reason or cause in man, his ignorance of his time: which is amplified by the calamity or misery following it, verse 12. Doctr. 1. Men of the best abilities and sufficiencies for any work, do often meet with the like events and disappointments, as they do that want them. Swiftest men and horses are ablest, and most sufficient and most fit for the Race: yet the Race is not to the swift; why then it is to them that want swiftness; it is to the slow. The strong are best able to win the Battle, yet the Battle is not to them; why then it is to the weak: men of wisdom are most like to cast about for means of subsistence for bread: Prov. 21.20. yet bread is not to the wise: and then it is to simple people. Men of understanding are most likely to attain riches; yet riches is not to them, but to shallower heads. Men of knowledge are most likely to win favour from high and low: yet favour is not to men of knowledge, but to ignorant men, Psal. 33.16, 17. Amos 2.14, 15, 16. 1 Sam. 17.50. 2 Cor. 11.27. Reason 1. Because chance (or occurrence) cometh to all these, that is, some occurrence which Gods providence casteth in by the way, that disappointeth all the most likely means and abilities. As the stone that was cast out of David's sling, chanced by God's providence to fall and to sink into Goliahs' forehead, 1 Sam. 17.49. Reasons why God doth cast in such Occurrences. 1. From his own Sovereign prerogative, in disposing of all events, and effecting all works, Ephes. 4.11. To make a thing be, is the act and name of Jehovah, which he will not communicate to the creature, Isai. 42.8. Lament. 3.37. Hence in a man's own strength no man prevaileth, 1 Sam. 2.9. Reason 2. From the creatures abuse of his talents; First, Either by confidence in them without God, Isai. 10.12, to 29. Ajax thought it was for cowards and weaklings to call upon God for succour, not for him, whence he was foiled. Secondly, Or by arming them and using them against God, Amos 2.12, to 16. Reason 2. From the time that God hath set to all a man's successes and changes. Time is sometime put for the variety of conditions and changes of good or evil that befall men, as Psal. 31.15. so here. Now when these times or changes come, no means that the creature can use can prevail to withstand, Jer. 46.17. Use. 1. To discourage us from confidence and boasting in our gifts and parts, Jer. 9.23, & 17, 5, 6. 2 Chron. 25.8. God can easily disappoint us, First, Either by taking away our power to use our parts, Amos 2.14, 15. Secondly, Or by taking away our will to use them, 2 Sam. 3.18, 21, 23. Thirdly, Or by giving greater parts, (at least for the present) to our adversaries, Isai. 30.16. Fourthly, Or by casting in some casual event, 1 Kings 22.34. Fifthly, Or by sending some unseen Angels to cross us, and to help our adversaries, Josh. 5.13.14. It is a like vanity to boast in our gifts and parts (ascribing our good successes to them) after Achievement of our ends and desires, as in confidence in them before hand Amos 6.13. Psal. 44.3, 5; 6, 7, 8. Use 2. To prevent the discouragement of such as want gifts and parts or means, 2 Chron. 14.11. 2 Cor. 12.9. It may moderate our fears in times of strong and formidable assaults against us, Isai. 51.12, 13. It is a forgetfulness of God to fear creatures; It may support us also in our weak provisions and strength against winter journeys, huge storms and tempest, etc. Psal. 46.1, 3, & 93, 3, 4. The safety of Mariners and Passengers lives and estates, lieth not on Ropes or Gables, Anchors or Ships, Guns or Weapons, but in the name and hand of the Lord, he swadleth and ruleth the Sea, Job 38 9, 10, 11. Use 3. To remove the vulgar conceit of fortune and chance out of this place. It is nothing but Gods disposing of occasions and events casual to us, but counsels to him; what is chance to others, is the Lord to Job, Job 1.21. chances are as much in God's hand as times, Psal. 91.10. And therefore to bear all chances that befall us, as befalling us from the wise hand and providence of the Lord. Eccles. 9.12. 12. For man also knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them. SOlomon had said in the former verse, that it is not in men to attain the ends which they are best furnished with sufficiency of abilities to attain, v. 11. A double reason or cause he giveth thereof: First, one in God; Times and chances are in the hand of God, and he causeth them to fall upon men, in all their ways, v. 11. Secondly the other in man; his ignorance of his time, the time that he should take for every action, though he be fitted with ability to perform it, v. 12. [But this was formerly spoken to by Solomon in Chap. 8.6.] Therefore this verse may rather be taken as an amplification of the reason given in the former verse. There it was said, Men are often disappointed, because time and chance befell all their actions, and affairs: and that he amplifieth by an argument of equals; Time also falleth upon man himself, and chance therewith; and this set forth by the adjunct, ignorance of man, of what times shall befall him; And that amplified by the misery which thereby falleth suddenly upon man; and that sudden misery is set forth by a twofold comparison, first, of Fishes taken in an evil Net; secondly, of Birds taken in a snare. Doctr. The sons of men are commonly ignorant and uncertain of the times that do befall them, Gen. 27.2. Acts 20.22. James 4.14. Prov. 27.1. Eccles. 11.2, 6. Reason 1. From the Lord's pleasure to reserve this as a sovereign prerogative in his own power, Acts 1.7. Reason 2. To train up his servants to a childlike dependence on Gods will, James 4.14, 15. also to a watchful preparation for sudden changes, Mark 13.35, 36. Luke 12.35, to 40. Likewise to fruitfulness in doing all the good we can find to do for the present, Eccles. 9.10. & Chap. 11.2, 6. Besides, to the obedience of faith, and to follow God blindfold. Foreknowledge of cross events hindereth obedience; Jonah 4.2. foreknowledge of good events maketh obedience mercenary, as John 6.26. Reason 3. To surprise wicked men with sudden judgements; as Birds in an evil snare, and Fishes in a net, Psal. 37.13. & 73.18, 19 Dan. 5.5, 6. Use 1. For a sad warning to wicked men, not to continue in such an estate; they know not what shall befall them, what times shall come upon them: but what evil doth come, will be sudden calamity, Job 21.13. 1 Thes 5.2, 3. Use 2. To reprove the vanity and impiety of such as consult with witches about the events of things, and the times that should come over them; What got Saul by the witch of Endor? or Haman by sorcery? or Balack by Balaam? Use 3. To learn us an holy use of our ignorance of our times, according to Gods ends mentioned in the second Reason. Eccles. 9.13, to 18. 13 This wisdom have I seen also under the sun, and it seemed great unto me: 14 There was a little city, and few men within it, and there came a great King against it, and besieged it, and built great bulwarks against it. 15 Now there was found in it a poor wise man, and he by his wisdom delivered the city, yet no man remembered that same poor man. 16 Then said I, wisdom is better than strength: neverthesesse the poor man's wisdom is despised, and his words are not heard. 17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. 18 Wisdom is better than weapons of war: but one sinner destroyeth much good. SOlomon having observed in, v. 11. that the battle is not to the strong; bread is not to the wise; In these two verses he giveth an instance of the disappointment of great strength (by such a subject as was least able to resist it) to wit, by weak means in a weak subject; and of the neglect of such a wise man. The weak subject is, first, A little City; secondly, few men in it. The great strength against it, first, There came a great King against it; secondly, he besieged it; thirdly, he built great bulwarks against it, v. 14. The weak means, A poor wise man found in the City, and by his wisdom delivered the City, v. 15. Which act of the poor man is amplied by the slender requital of that poor man, expressed in an argument à Diversis: yet no man remembered that poor man, v. 15. All which passages Solomon setteth forth, first, by the Adjunct, wisdom, great wisdom, which he observed in it, v. 13. Secondly, By the wise observations which he gathered from it: First, that wisdom is better than strength. Secondly, That a poor man's wisdom is neglected, v. 16. Thirdly, that the words of the wise are more heard in quiet, than the cry of a Ruler among fools, v. 17. Fourthly, That wisdom is better than weapons of war. Fifthly, that one sinner destroyeth much good, v. 18. Doctr. It is a matter of much wisdom (or a matter affording much wisdom to the observers of it) A little City of small strength, and few inhabitants, besieged by a great King, with strong bulwarks, to be preserved and delivered by one poor man; and yet the poor man to be neglected. So Abel (in Beth-maacha) by a wise woman, 2 Sam. 20.15, etc. Samaria by Elisha, 2 Kings 7.1, etc. Jerusalem by Isaiah, 2 Kings 19.2, etc. Thebes by Epaminondas, Lampsacum from Alexander the great by Anaximenes, Siracuse by Archimedes, from Marcellus. Alexandria by Anatolius from the Roman forces. See Valer. Max. l. 7. c. 3. Euseb. lib. 7. c. 26. Reasons of this power of wisdom: First, God's pleasure to magnify and exalt gifts of mind above gifts of body; as the soul itself is more excellent than the body, Prov. 21.22. Eccles. 7.19. Secondly, From the wisdom of spiritual wisdom, to entrust God with the cause of the City itself, 2 Chron. 20.12, 15. Prov. 18.10. [Prov. 30.26.] Reason of neglect of the wise poor: First, the envy of the rich. Secondly, the conceit of his want of means to get any wisdom but by some chance happening on a good course, Matth. 13.54, 55. Thirdly, from the vanity incident to all the good things of man by the fall, Eccles. 1.2. Fourthly, from the wisdom of God to prevent a poor wise man's pride. Use 1. To teach wise men to observe the greater wisdom in the greater passages of humane affairs, by weaker means vers. 13. Where God soweth much, we should reap the more. Use 2. To teach us Wisdom is better than strength or weapons of war, v. 16, 18. Use 3. To observe the neglected condition of a poor wise man, v. 15, 16. Use 4. To observe a time of silence and quietness wherein to utter words of wisdom. Use 5. To teach us that as one poor wise man may do his Country much good; so may a sinner by his wickedness do his Country much hurt, v. 18. Achan did much hurt, Josh. 7.11, 12. Jonah also, though a good man, yet erring out of the way, and wand'ring in sin, Jonah 1.11. Reason. From the contagion of sin, 1 Cor. 5.6. The troublers of Israel, are the sinners in Zion, 1 Kings 18.17, 18. Eccles. 10.1. 1 Dead flies cause the ointment of the apothecary to send forth a stinking savour; so doth a little folly him that is in reputation for wisdom and honour. SOlomon having showed the vanity incident to the wisdom of a poor man, to wit, 1. To be neglected, not heard. Secondly, if heard, and followed, yet he to be forgotten, chap. 9 v. 15, 16. In this verse he showeth the vanity incident to the wise man, who is also honourable, to a man in reputation for wisdom and honour, which is, to be blemished with a little folly; and that little folly to be like a dead fly corrupting a precious box of Ointment. So this little folly to corrupt and blemish the excellency of wisdom in an honourable person: In the Text three things are compared with three: First, a man of reputation for wisdom and honour, with the precious Ointment of an Apothecary. Secondly, a little folly, with a dead fly. Thirdly, the evil which a little folly doth to such a wise honourable man, with the evil which a dead fly doth to precious ointment; which is double, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to putrify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth it to send forth a putrified savour. Doctr. As an honourable wise man is like an Apothecaries precious ointment; and a little folly like to a dead fly: So is the corruption which a dead fly causeth in that ointment, like the hurt which a little folly doth to an honourable wise man. The Apothecaries precious Ointment excelleth, First, in quality, as Odour, John 12.3. perfuming a whole house, Cant. 1.3. and Colour, Psal. 104.15. Secondly, in manner of skilful confection. Thirdly, in efficacy or virtue, for healing and refreshing, Prov. 27.9. So doth the wisdom of an honourable wise man excel, first, in odour; it sendeth a sweet perfume all the Country over, 1 Kings 3.28. Secondly, In colour, causing the face to shine like an ointment, Eccles. 8.1. Acts 6.15. Thirdly, in manner of skilful confection: Fourthly, in efficacy and virtue, Prov. 27.9. A little folly is like a dead fly; like, first, in quantity; both little. Secondly, in quality; both of them, 1. Base and contemptible; 2. Unprofitable; 3. Noisome and troublesome, Psalm 78.45. Exod. 8.24. A living fly is no better; a dead fly base, [as in a like, Eccles 9.4.] As a dead fly causeth a precious Ointment to putrify, and to send forth an evil savour: So doth a little folly corrupt and dishonour an honourable wise man. Pineda marvelled how a dead fly should so much corrupt a precious Ointment, seeing he found it not so in his country. But there is a difference, first, of flies; which in Eastern countries' are many of them more venomous and noisome, Psalm 78.45. Secondly, of Ointments, which in those Countries are more pure and precious: which in ours are more gross and greasy; they anointed their heads and faces, Matth. 6.17. Eccles. 9.7. Solomon's folly in loving strange women cotrupted his spirit to take them as wives and concubines: then to tolerate their Religion: then to adorn it with countenance of goodly Temples, and with maintenance of Priests and Sacrifices. Whence the Mount Olivet, on which their Temples were built, was called the mountain of corruption, 2 Kings 23.13. yea it corrupted all Israel and judah. A pang of folly in David, so weakened his reputation, as offended all Israel with the savour of it, and caused a great rebellion against him. A little folly in Asa banishing the Prophet, in Jehosophat making affinity with Ahab, in Vzziah offering Incense, in Hezekiah showing his Treasures, in Josiah going to war against Pharaoh Necho, corrupted, and dishonoured the Government of them all. Reason 1. From a more observable desilement of the most pure and precious things, as in the purest clear linen the smallest spot is soon espied. Reason 2. From the vanity which God seethe it meet the best gifts and parts should be stained withal, Isai. 23.9. Use 1. To exhort men of place and honour to seek after wisdom; both together maketh them as precious Ointment. Folly in dignity is a great deformity, Eccles. 10.6. Prov. 26.1, 8. Use 2. To teach wise men not to bear with themselves in little follies, much less in great. Use 3. To teach wise and honourable men to make account of an hour and power of temptation, and to deny and suspect themselves, that God may be pleased to keep them from falling shamefully. Eccles. 10.2, 3. 2 A wise man's heart is at his right hand, but a fools heart at his left. 3 Yea also when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. THese words prevent an Objection which might arise from the former. Object. If the wisdom of the poor, and of the rich are subject to such vanities (as have been showed 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 fool's heart in his ordinary course and way, and thereby bewraying himself 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 mind, judgement, and will of a man. And the Right and Left hand are put Metaphorically. The meaning is, First, A wise man doth not aim at sinister ends in his work, Matth. 6.3. He aimeth sincerely at the glory of God, and the good of himself 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 carrieth his thoughts and works with strength and dexterity. As the Right hand is counted the stronger than 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 pre-eminence and blessing, Gen. 48.14, 17, 18, 19 In which respect a wise man taketh ways 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 fare 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 seldom or never speaketh of them in all his writings: but he speaketh of a carnal wicked man, destitute both of spiritual wisdom, and wisdom 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 deceitfulness and weakness of the heart unless the Lord dwell in it, strengthen it, keep it, and guide it; Jer. 17.9. God is the strength of the godly wise man's 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 repossess 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 vain, and foolish, and wicked. Text. Use 1. To teach us not to neglect wisdom, though a poor man's wisdom be despised, and he forgotten: and an honourable man's wisdom is corrupted with some dead and stinking fly, some time or other. For though this be true, yet there is great pre-eminence in a wise man above a fool, as both these verses show. Use 2. For trial of a wise man and a foolish, according to the different placing of a man's heart on his right hand or left. [This to be amplified according to the estate of the present Auditory.] Use 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 proclaim 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 yielding pacifieth great offences. SOlomon having observed, that one dead fly and one little strain 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 flies 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 Governors, he hedgeth in his discourse with a twofold 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 man's self 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 yielding 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 down his spirit. The spirit of a Prince is not a sudden passion, but an habitual Bend of displeasure. [For spirit is an habitual Bent, Prov. 18.14. Num. ●. 14.] His place is not meant of place of habitation chief, for in times of deep and bitter displeasure, ●t is lawful to leave the country, 1 Kings 19.1, 2, 3, etc. John 4.1, 3. Nor the place of a man's office, if the office be civil, and such as a man may lay down and leave without sin against God, but detriment to himself. For if the leaving of a man's civil office may prevent the danger of his life, it were better laid down with safety then kept with displeasure and peril. 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 find such great cause of complaint of their Ruler as to have broken the fundamental Articles of their Covenant, the Ruler's transgression of his course and duty to the Subject is no cause of discharge of the Subjects duty to him. Reason 2. From the benefit and efficacy of yielding, it pacifieth great wrath, Text. Yielding in soft answers, Prov. 15.1. And in actual submission to his will, Prov. 25.15. Use 1. To teach us not to rise up in our spirits against Rulers, if they should rise up against us. It is not lawful for us to leave our place of subjection and Loyalty: which dissolveth the relation or the exercise of it. Which argueth it is not lawful for servants to run from their Masters, for therein they dissolve their relations, Gen. 16.6, etc. 1 Pet. 2.18, etc. unless there be peril of life or limb to the servant. Quest. Whether may it be lawful for a State to rise against their King or Ruler? Answ. First, not for every injury to the State, which may stand with the safety of it. Secondly, in atrocious evil they may oppose him, 1 Sam. 14.44, 45. & 22.17, Thirdly, Tyrant sine Titulo, they may depose, as Athaliah, 2 Kings 11.12, 16. Fourthly, Subverters of the safety of the State, they are first by all gentle means to Reduce and heal. If all other remedies be hopeless, they may Curare, Ne quid Republica Detrimenti capiat. Use 2. To quiet and subject our hearts to an holy yielding unto God in all Afflictions, Psalms 119.75. 1 Sam. 3.18. 2 Kings 20.19. Eccles. 10.5, 6, 7. 5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler. 6 Folly is set in great dignity, and the rich sit in low place. 7 I have seen servants upon horses, and Princes walking as servants upon the earth. IN these verses Solomon noteth, the first of those dead flies which will putrify the reputation and wisdom of Princes; and that is, the misimployment of their favours and honours. Where, First, the men advanced are, 1. Fools, yea folly itself. 2. Poor men, in opposition to rich. 3. Servants. Those debased are, 1. Wise, in opposition to fools. 2. Rich, not only, in outward estate, but in parts and gifts fit for government. 3. Princes. Secondly, the misimployment or misplacing is, 1. Folly in great dignity; Rich in low place. 2. Prince's walking as servants; servants riding on horseback like Princes. Thirdly, the cause of this: the face or countenance of the Prince to the one against the other. Fourthly, the vanity of it; it is, 1. An error. 2. An evil error. Doctr. 1. It is an error, and an evil error, that proceedeth from the face of a Ruler, the advancement of mean and weak men, and the debasement of able and noble persons. Doeg an Edomite advanced, 1 Sam. 22.9. Haman an Amalakite, Hest. 3.1. Reason of this error. First, fellowship of Princes in their education with vain persons, 1 Kings 12.8. It was a great error in Solomon, to make no better choice of his son's Schoolfellows, and Playfellows. Secondly, Princes indulgent respect to servants brought up under them, Prov. 29.21. Thirdly, the servitude of some Princes to their passions and lusts; and the serviceableness of some base men to Princes herein. So Doeg to saul's cruelty and enmity against David and the Priests, 1 Sam. 22.9, etc. Reason of the evil of the error. First, it is uncomely, Prov. 19.10. & 26.1. As if the weak and uncomely members of the body should be set in highest place, to open view. Secondly, it is burdensome to the whole state of a Commonwealth, the rule of a servant, Prov. 30.21, 22. Reason of the proceeding of this error from the face of the Ruler. From the efficacy of the King's face, or countenance in the advancement or debasement of persons about him. It is not the desert of an unworthy person that honoureth him, but only the King's countenance, Prov. 16.15. Use 1. To teach men to prevent this error, by choosing for their children good companions (as much as may be) at School, at play. Use 2. To teach our people here (whose government is elective) to make choice of men of greatest worth for wisdom, for sufficiency, for birth. Use 3. To look at it as more safe for the Commonwealth to put the eminency of honour and power rather in the hand of the Magistracy then in the Commonalty. Use 4. To teach us to prefer God and his ways above ourselves, and our wills. He is the Prince of Princes, our wisdom is folly. Eccles. 10.8.9.10. 8 He that diggeth a pit shall fall into it, and whoso breaketh an hedge, a serpent shall by't him. 9 Whoso removeth stones, shall be hurt therewith, and he that cleaveth wood, shall he endangered thereby. 10 If the iron be blunt, and he do not whet the edge, then must he put to more strength. IN these verses Solomon reckoneth up, in pithy and Proverbial speeches and parables, other dead flies found in Princes and Statesmen, though otherwise in reputation for their wisdom and honour. The former verses declared the First dead fly, the misimployment of Prince's favours and honours, verse 8.9, 10. The Second is the digging of a Pit for innocent and well-deserving men to fall into, an usual practice in Statesmen, but dangerous: Otherwise digging of a Pit for a wicked guilty man to fall into, is safe; 1 Kings 2.36, to 46. The Third is breaking an hedge, that is some defence set about Church or Commonwealth, whether Counsel, Laws, or Guard of military men, verse 8. Fourthly, Removing stones] that is, Massy and unwieldy persons, as Zach. 12.3. Fifthly, Cleaving of wood] that is, making division between persons firmly and closely compacted, verse 9 Sixthly, Blunt affronts put upon people by a weak arm, it is as striking with blunt Iron, without much strength put to, verse 10. To help this, he directeth to the use of wisdom, which is profitable to direct, to set an edge upon business, verse 10. Doctr. 1. The digging of a Pit, The breaking of an Hedge, The removing of Stones, The cleaving of Wood, and Blunt affronts upon the people by a weak Arm, are all of them dead flies usually found in Statesmen, but always dangerous. The digging of a Pit] To wit, for an innocent or well-deserving man to fall into, Psal. 7.15. So Saul plotted against David, 1 Sam. 18.17. but fell into that Pit himself, 1 Sam. 31.3, 6. So Haman prepared a Jailhouse for Mordecay, but was hanged on it himself, Esth. 7.9, 10. The breaking of an Hedge] is the violating of some defence set for the guard or safety of a people, or state, as an Hedge is set about a Pasture of . Such an Hedge, dangerous to be broken, are Laws and liberties, Jer. 34.11: to 17. Counsellors and Parliaments, 1 Kings 12.13. and Faithful and valiant guard of military men, 1 Sam. 18.13, & 19, 1: Removing of stones] That is, of Massy and unwieldy persons, 1 Sam. 19.11. 1 Sam: 18.13. Prov, 26.27. Zach. 12.3. Cleaving of wood] Making division between persons firmly and closeth compacted, may soon endanger him that doth it. Blunt Iron, the edge not whetted, requireth more strength; and if strength be wanting, the blunt stroke or affront is dangerous, 1 Kings 12.13, 14. Reason 1. Of their falling into a Pit that dig it, from God's righteousness and wisdom to take the wily in their own craftiness, Job 5.12, 13. Prov. 3.29. Reason 2. Of a Serpents biting them that break the Hedge, from God's establishment of ancient Bounds, Prov. 23.10, 11. and from the old Serpent's power when men go out of their calling, as in our callings Angels guard us, Psal. 91.11, 12. Reason 3. Of hurt by removing stones, It is a tempting of God to presume beyond our strength. Reason 4. Of hurt by cleaving wood, from God's hatred of sowing discord, Prov. 6.16, 19 Reason 5. Of hurt by blunt affronts, from God's wrathful resistance of the proud, Job 40.11, 12. Use 1. To learn Statesmen wisdom to direct all their affairs. Eccles. 10.11. But wisdom is profitable to direct. 11 Surely the serpent will by't without enchantment, and a babbler is no better. BUt wisdom is profitable [or excellent] to direct, If the Serpent do by't without enchantment, there is no profit to the Master of the tongue. In the former verse Solomon had observed sundry vanities (as it were indeed flies) found in men of Reputation for Wisdom and Honour. And here before he proceeds to declare any more of these dead flies, he interserteth a remedy to prevent such miscarriages, which is wisdom. But wisdom (saith he) is profitable to direct, as an Antidote against all the former dead flies; which he proveth; 1. By the unprofitableness of words, when hurt is done: If the Serpent by't without enchantment, in vain are all great words, sweet words, afterwards, v. 11.2. By the effect of wisdom, and the words thereof: The words of a wise man are grace, v. 12. But the lips of a fool, First, they swallow up the Speaker, v. 12. Secondly, They breath, 1. In the beginning foolishness. 2. In the end mischievous madness, v. 13. Thirdly, They multiply many matters; for so the word signifieth many projects, and those such as leave men doubtful and in suspense what will be the end or issue of all, v. 14. Fourthly, They weary themselves and one another in their undue courses and projects. And this amplified by the cause thereof, their ignorance of the principles or high way-road (broad way) of Government, expressed in a Proverbial speech, because he knoweth not (that is none of them knoweth) the way to the City, v. 16. The 11th verse I turn, If the Serpens by't without enchantment, there is no profit to the Master of the tongue. For so the words properly signify, and are so translated, Eccles. 2.11. There is no profit. And the Master of the Tongue is a man skilful in speech, able and powerful in speech; as the Master of dreams, (Gen. 37.19.) is a man skilful in dreams: A Master of wing (Prov. 1.17.) is skilful in flying: A Master of horns, Dan. 8.6. is powerful in his horns. [And so Mr. Perkins translateth this verse in his Discourse of Witchcraft, Chap. 4. Sect. 1. Doct. Wisdom is profitable to direct to the right avoidance of all such dead flies as are usually found dangerous in Statesmen of Reputation. Or, Wisdom is of excellent use (or profitable) etc. For the word signifieth Excellency as well as Profit; and so it is translated, Eccles. 7.12. Hence Solomon prayed for this gift of all other, as most requisite for Government, 1 Kings 3, 9 Reason. 1. Wisdom discerneth and chooseth the right end of Government, which is, The punishment of evil doers, The praise of the good, Rom. 13.4. 1 Tim. 2.2. I say, discerneth and chooseth; for Wisdom is not in the head only, as discerning, but in the heart, as choosing the best good. Else, he that discerneth good, but chooseth it not, is still a fool. Reason. 2. Wisdom discerneth and chooseth the best means tending and leading to those ends: As 1. Righteous Laws, Deut. 4.6, 8. 2. Wise Counselors, 1 Kings 12.6. 3. Just Judges, 2 Chron. 19.5, 6, 7. Psalm 82.2, 5. 4. Valiant Soldiers, 1 Sam. 16.18. 1 Chron. 12.8. 1 Sam. 14.52. 5. Diligent Improvement. First, of Earth by Husbandry, Eccles. 5.9. Prov. 14.4. 2. Of Sea by Merchandise, 1 Kings 10.22, 23, 28, 29. Both which are wrapped up in the cunning Artificer or Artist, Esay 3.3. Reason 3. Wisdom considereth the estate of the people, what it will willingly bear, and what it is able to bear, 1 Kings 12.7. Neh. 5.18. Reason 4. Wisdom deriveth all its light and strength from the Prince of wisdom, who is wisdom itself, the wisdom of the Father, Prov. 8.12, 15. and so denyeth itself, Prov. 3.5, 6, 7. Use 1. To teach Magistrates to lay aside all false guides in steering the course of Government. It is not wit that is profitable to direct, Eccles. 4.13. but wifedome. Nor favour to Favourites unfit for Government, Eccles. 10.6, 7. Nor strength, Eccles. 9.16. Use 2. To teach Magistrates to improve their wisdom in all the former particulars mentioned in the Reasons. Doctr. As a Serpent biting without enchantment cannot afterwards be healed with skilful words: so neither can a mischief befallen a Prince or People for want of wisdom, be afterwards healed by great or sweet words. The Scripture speaketh of some Serpents which will not be charmed. Psal. 58.4, 5. Jer. 8.17. But it implieth that some may be, and are charmed by Enchanters, joining societies cunningly with the Devil, (as the phrase is, Psal. 58.5.) and when they are not charmed; then they sting without interruption and without remedy many times. So when a Prince hath not used wisdom to direct his affairs, he may be strong with a mortal mischief to himself and the state, and then skilful words will do no good. Rehoboam neglecting to charm the people's discontent before hand, 1 Kings 12.13, to 19 afterwards in vain came Adoram, what words soever he gave them to gather up Tribute, verse 18. yea, in vain were Abijams savoury words afterwards, 2 Chron. 13.4, to 13. Reason From the strong and venomous and Malignant inflammation which harsh and foolish words may kindle in an understanding and free people. It was a Malignant inflammation which broke forth from the people incensed when they rejected the seed of David, 1 Kings 12.16. Use 1. To observe the power of charmers by their covenant with Satan, who hath power over Serpents [and therefore they are called the power of the enemy, Luke 10.19.] Yet this power is limited, he cannot heal after biting, at least could not then, though his commission may be enlarged since. Neither can he charm some Serpents, Psal. 58.5. Jer. 8.17. How much less can he charm the seed of the woman? without special commission, and when he doth by't them, It is but the heel, Gen. 3.15. Use 2. To show us the mighty virtue and efficacy of wisdom, that can charm malignant, and venomous minds. Eccles. 10. v. 12, to 15. 12. The words of a wise man's mouth are gracious: but the lips of a fool will swallow up himself. 13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. 14 A fool also is full of words, a man cannot tell what shall be: and what shall be after him, who can tell him. 15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. COherence see in verse 10. These words (The words of the wise man is grace) are a Reason of what he said, verse 10. That wisdom is profitable to direct, taken from the grace of a wise man's words, which maketh the argument of force, howsoever grace be taken. Doctr. 1. The words of the wise (even of wise Statesmen) are grace. Of Statesmen Solomon here speaketh, from the beginning of this Chapter to the end. And he speaketh of such wisdom as is profitable to direct in state affairs, verse 10. Their words may be said to be grace. First, As flowing from the grace and favour of God, Psal. 45.2. Secondly, As ministering grace to the people, Ephes. 4.29. 1 Kings 8, 55, to verse 61. 1 Chron. 29.18. At least expressing the grace and favour of God, and the Prince's favour and grace to them, Psal. 122.6, 7, 8, 9 Esth. 10.3. seeking their wealth, speaking peace. Thirdly, As finding acceptance with the people, Prov. 10.32. 2 Sam. 3.59. Esth. 10.3. Accepted of the multitude of his brethren. Doctr. 2. The words of fools (especially of foolish Statesmen) the beginning of them is foolishness, the end of them is madness, pernicious, and mischievous to themselves and others. And their ways are variable and of doubtful event, and wearisome even to themselves and all men, Esth. 3.8, 9 Hamon began his speech with a foolish complaint against better men than himself, accusing them of that for a vice which was a virtue (to live a separate course of life from the vain world, Numb. 23.9.) but the end of his speech was pernicious and mischievous madness to the Jews, Esth. 3.9. and to himself. It swallowed up himself, Esth. 7 4, 5, 6, etc. 1 Kings 12.14. It was a foolish beginning to acknowledge his Father's rigour, but the end of his speech was mischievous madness to threaten more rigour. Variable in their projects, Jer. 2.36, 37, & verse 23. Wearisome ways, Habac. 2.13. Isai. 47.13. Isai. 57.9, 10. Reason 1. From the ignorance of such persons (foolish Statesmen) of the principles of civil government; employed in that proverbial speech, that they know not the way to the City, which is wont to be a broad Road way, but these discern it not, like men that have lost their way, Psal. 107.4, & 40. Reason 2. From God's rejection of them, and their ways. Psal. 107.40. Jer. 2.37, Use 1. To teach Magistrates to speak words of grace. Use 2. To show the folly and danger of foolish Statesmen. Eccles. 10.16. to 19 16 Woe to thee, O land, when thy King is a child, and thy princes eat in the morning. 17 Blessed art thou, O land, when thy Kings is the some of nobles, and thy princes eat in due season, for strength, and not for drunkenness. 18 By much slothfulness the building decayeth, and through idleness of the hands, the house droppeth thorough. 19 A feast is made for laughter, and wine maketh merry, but money answereth all things. IN these words over and above all the former, Solomon observeth two other vanities incident to Statesmen, viz. Childishness and Intemperancy, or Epicurism. Which he amplifieth, first, By the Adjunct, woeful estate of a land, where so it is, v. 16. Secondly, by the contrary blessed estate of such a land whose King is the son of Nobles, and Princes eat in due season, for strength, not for excess, v. 17. Thirdly, by the effects; which are, 1. Remissness in government, called here, much slothfulness and idleness of bands. And (that which easily floweth from thence) the decay of the state of the Commonwealth, expressed under the comparison of the decay of the house, v. 18. 2. Prodigal expense of money which groweth from their intemperancy in feasts, as the former did from childishness of government, v. 19 Doctr. Is is a woeful estate of a Country or Commonwealth, where the King is childish, and the Prince's Epicures (or intemperate.) On the contrary, the State is blessed, where the King is Noble, and the Princes temperate. The word translated woe, doth signify an Island. And because Islands were at first more desolate, and less inhabited than the continent; therefore they called the doleful fowls that lodged in that Island, by the name of Islands; such fowls, as do not affect the company of men nor beasts; as Scritchowles, and Bitterness, and Ostriches; etc. and so the word cometh to signify woeful or woe; such a kind of woe as accompanieth desolate Islands, Desolation itself. Woe to thee O Land, whose King is childish, and whose Princes are riotous, they shall be as a desolate Island, an habitation for scritchowles, and every doleful bird. A child] not so much in years; For Solomon himself was very young when he came to the Crown; David saith of him, he was young and tender, 1 Chron. 29.1. Joash was but seven years old, when he began to reign, yet he ruled well all the days of his youth, from the good council of his uncle Jehojada, 2 Chron. 24.1. Vzziah was but sixteen years old, yet he reigned well in his young time, by the good counsel of Zachariah, 2 Chron. 26.3, 4, 5. Josiah was but eight years old, and he surpassed them all, 2 Chron. 34.1. Only Manasseth, of all the young Kings, beginning to reign at twelve years, he did evil in his youth, 2 Chron. 33.1. A child therefore is rather meant childish, 1. In understanding, 1 Cor: 14.20. 2 In affection and disposition: First, cleaving to young Counsellors, 1 Kings 12.8. Secondly, soon wavering in Religion, Ephes. 4.14. Thirdly, led by sense and sensible objects, more than by depth of judgement and reason; led by passions and lusts of youth, pastimes and recreations, but careless of matters of importance. Thus Rehoboam is said to be young and tender in heart, when he was above forty one years old, 1 Kings 14.21. with 2 Chron. 13.7. And so indeed Solomon expresseth this childishness in slothfulness and remissness of government, v. 18. as by eating in the morning, he expresseth luxurious feasting, v. 19 Whose Princes eat in the morning] which implieth, both the unseasonableness of their eating, especially their feasting then, as v. 19 expoundeth it of the morning, being the principal time of judgement, Jer. 21.12. And the excess and riot of their eating, to wit, for gluttovy and drunkenness, rather than for strength, as appeareth by the opposition of good Prince's diet, v. 17. Reason 1. From the danger of childish government to a State, as also of riotous government. Which dangers be 1. Remissness of government or slothfulness, whence the decay of all good in a Commonwealth, as in a house is neglected; as decay of justice, trading, military power, and skill, honour and reputation with foreign 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. Prodigal expense of the treasure of the State in feasting and banqueting, 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 King's Treasury; and when that faileth, then illegal exactions of the subjects estates. The son of Nobles] not so much of Noble ancestors, for most Kings are such, and yet their Kingdoms not always 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 son 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 whiteness, 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, well known and approved for his virtues, Deut. 1.13. Secondly, Of a public spirit, regardeth public good ends, more than private self-ends, Psalms 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 spirit's (as of Lions) will parcere subjectis, be moderate in punishments, merciful in suppliants. Fourthly, regardeth honour above life, much more before money, preferring the fifth Commandment above the sixth, much more above the eighth. Eat in due season, 1. For time, not in the morning. 2. For measure, not for excess in gluttony and drunkenness, but sparingly. But for strength, 1. Of body and mind. 2. Of fitness to the duties of their place. Reason of the blessedness of the State by such, 1. Vigilancy, and diligent attention of such to State affairs; not suffering decays 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. Use 1. To teach us what to pray for in behalf of our native Country, 1. What evils to be avoided. 2. What blessings to be desired. Use 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 lose from the head breedeth a paralytic distemper in the body. Use 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. Use 4. To teach householders to beware of slothfulness and ill husbandry; it will ruin our houses: for from thence is the comparison here fetched. Use 5. To teach us, a wise use of money; To be responsable to all our expenses. 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 air shall carry the voice, and that which hath wings, shall tell the matter. SOlomon having declared many vanities (like dead flies) found in Princes and Statesmen; He now directeth wise subjects to some such Christian duties as are fit to be practised at all times; but most needful 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, etc. Thirdly, to be diligent in our callings early and late, v. 4, 5, 6. Parts two: First, a commandment, 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 bedchamber. Secondly, a Reason, from the danger of discovery of it, by speedy and unlikely means: for the birds of the air, the master of wings will declare the word or matter. Doctr. Though the King should be childish, and Princes intemperate and slothful, 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 shown; First, How fare a private subject may go in such a case. Secondly, How, fare he may not go. A private Subject may, First, Conceive of a King as he seethe 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 vilify or curse him, but to restore and heal them, or at least to leave them without excuse. Secondly, He may complain of their wickedness to God and confess it, Dan. 9.8. Thirdly, He may speak of it to Subjects so fare as to prevent the corrupting of them by the authority or example of their Governors, 2 Kings 6.32. Hos. 5.11, & 7, 3, 5. Public 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, Judas 8. Secondly, They may not revile them, nor make them worse than they be; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make light, as metals by clipping or washing, 2 Sam. 16.7, 8. David was no son of Belial, nor bloody 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? etc.) though he knew him, not to be the high Priest. But he did not revile him but reproved him gravely for his Hypocrisy, 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 shadows 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 Country, Isai. 49.23. and Fathers (though wicked) are not to be despised nor cursed. Exod. 21.17. Prov. 30.17. Reason 2. They bear the name, and place, and Image of God's sovereignty and authority, Exod. 22.28. Psal: 82.6. Reason 3. They are heads of the whole body of the State, 1 Sam. 15.17. And so in cursing them we curse ourselves and the whole State. Reason 4. From the danger which will redound to ourselves by discovery of our words. Princes have long ears, and quicsighted eyes [Birds of the Air] are put hyperbolically for unlikely means, not so fitly expounded Angels: for we do not read of their Ministry in that kind, though a spirit of prophecy hath done as much, 2 Kings 6.11, 12. Nor Devils though they be called Fowls of the Air, Matth. 13, 4, 19 But if they had a commission so to do, it would disturb all States. But the saying is verified, First, Sometimes in Birds occasionally discovering secrets, as the Swallow revealed Besrus his murder of his Father: who as he sat by the fire with his neighbours, the swallows chirping and singing above in the chimney, he proked them down and killed them; and when they that sat by him found fault with him for it, as an unnatural cruelty, he excused himself, that the burden of their song was a burden to him, which was, Besrus hath slain his Father, whence he being apprehended and brought before the Magistrates, confessed the murder and was executed. So Ibici Grues discovered the murder of the Poet Ibicus; whence the Proverb, Ibici Grues. Secondly, Sometimes in words flying like winged Fowls; flying in the mouths of idle talkers or indiscreet speakers; Of spies or promoters: And of faithful Subjects, Esth. 2.21, 22, 23. Use 1. To observe the divine authority of God's word and the spiritual Sovereignty thereof, putting a law upon our very thoughts, which no law of man can do, 2 Cor. 10.4. Use 2. To teach Magistrates to be the more careful of preserving God's honour, since he is careful of preserving theirs, even in the secret Closets of their Subjects. What a fearful ingratitude were it in a Prince to curse and swear and blaspheme the name of God, who would have them not cursed, no not in secret. Use 3. To teach us to observe God's care of our safety, who doth prevent us with such wary cautions, lest we fall into danger unexpectly. We therefore ought to be the more regardful of the safety of his honour, and of his Ordinances. Use 4. To take up this lesson and Counsel of Solomon, not to meddle out of our callings in State matters to the provocation of Princes. Yea, to bridle our Tongues, though Princes be not such public blessings as were to be wished. How much more ought we to be fare off from reviling or vilifying good Magistrates? God took it ill at Mirians hand and Aaron's, Numb. 12.1, 2, 8, 9 and worse at the hands of Corah, and his company: Numb. 16.3, to 33. Eccles. 11.1, 2, 3. 1 Cast thy bread upon the waters for thou shalt find it after many days. 2 Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the South, or toward the north, in the place where the tree falleth, there it shall be. COherence, see above in Chap. 10. verse 20. Solomon having showed sundry several vanities, which (like dead flies) are found in Statesmen, he proceedeth to direct his wise Subjects to some such Christian duties as are requisito at all times, but especially in such dangerous times as the vanity of great men are wont to bring upon a State, from verse 20. of Chap. 10. to the end of the eighth, Discourse of the vanity of the estate of the creatures, till we come to conclude the whole Book. As First, To beware of cursing Princes and Statesmen, how corrupt soever their Government be: the better to provide for our own safety, Chap. 10.20. Secondly, To be the more liberal to pious and charitable uses in regard of the troubles coming upon the Land, where such misgovernment is found, Chap. 11.1, 2, 3. Thirdly, To be the more diligent and fruitful in the duties of our calling, verse 4.5, 6. Fourthly, To break off a course of sin, and to hasten repentance, and turning unto God, howsoever the time be, verse 7. to verse 8. of Chap. 12. Whereupon Solomon concludeth the whole Book, Chap. 12. verse 9, to 14. The Text is an exhortation to liberality, or Beneficence, Cast thy Bread, Give a Portion, etc. Which is amplified by a twofold state of the Subject; First, By the fleeting estate of the Subject, like waters, verse 2. Secondly, By the variety of subject persons or multitude of them, to 7. & 8, verse 2. And confirmed by four motives; First, From the recompense thereof at last, in fullness of days thou shalt find it verse 1. Secondly, From the uncertainty of future calamities threatening the State; for thou knowest not what evil shall be upon the country, verse 2. Thirdly, From the example of the Clouds, who, when they are full, empty themselves upon the Earth, verse 3. Fourthly, From the certainty of the rest or abode of a benefit where it is bestowed, set forth by the similitude of a Tree lying where it falleth, verse 3. Doctr. 1. When dangerous times hang over the public State, it is a point of holy wisdom to be liberal and bountiful to charitable and pious uses, especially there, where there is least hope of recompense in man's eye: Bread cast upon the face of the waters is utterly lost in man's reason; it will either sink or swim away. Yet cast thy Bread there especially in dangerous times, when thou knowest not what evils are coming upon the Land. There be six or seven properties of Alms Deeds, or other good offices of Christian love, and bounty, which Solomon comprehendeth (even all of them in these words.) First, to be doing good readily and roundly, not so as if a gift, or good work stuck in a man's fingers: employed in the word Cast, not give only, or draw out, but cast. God loveth a cheerful giver, 2 Cor. 9.7. Secondly, To do it usefully and helpfully, cast thy Bread, not stones, not scorpions, not scraps, not refuse: but such things as may do true good, may be a staff and support to others, as Bread. Bread (in Matth. 6.11.) is put for all profitable outward things. Thirdly, to do it justly of a man's own, not others; not to rob one to secure another; give the bread; Prov. 5.16, 17. Isai. 61.8. Pay debts first, give after. Fourthly, To do it freely without hope of recompense from them on whom you cast your bread. Bread cast on water will either sink or swim away, Luke 14.13, 14. By waters is not here meant locus irriguus, moist and fruitful ground, as Esay 32, 20. for there it is not said besides all waters (where such places are fruitful:) but upon the face of the waters. Nor here meant watery faces, weeping for want, though that be part of the meaning, Fifthly, To do it sincerely, without aim of vainglory. This bread thus cast upon the face of the waters, stayeth not to be seen of men, but either sinketh or swimmeth away. Bread given as the Pharisees did for vainglory, is cast rather upon pillars of Marble, or of Brass, rather than upon fleeting waters. Sixthly, to do it frequently and often, not rarely, and to a few; give a portion to seven, and also to eight, v. 2. Seven put for many, 1 Sam. 2.5. Micah 5.5. A good man disperseth his beneficence, to wit, to many, Psal. 112.9. The larger the field is, wherein seed is scattered the more hope of a plentiful harvest. Seventhly, to do it wisely and discreetly; Give a portion to seven, and also to eight, implieth, 1. Not all to others, leaving none for home; but give a part. 2. Not all to some, none to others, but a part to seven, and also to eight. 3. Not a Pittance, but a portion; such a proportion as whereon a poor man may work, and occupy, to do some good withal, as with a portion. Reason 1. From the recompense; For in multitude of days thou shalt find it. Text. Which implieth, First, length of days, promised to men fruitful this way: which often holdeth in proper speech, Psal. 34, 12, 14. Do good, and it is a way to see good days long, Dan. 4.27. Liberal men seldom die young. Abraham lived long, Gen. 25.7, 8. Psahn 41.2. Secondly, if they should die sooner, their children will find it, Psal. 37.25, 26. Thirdly, sometimes themselves find speedy recompense in the same kind, 1 Kings 17.13 to 16. Fourthly, sometimes they find it with usury, or advantage in spiritual and eternal grace and glory, Luke 16, 10, etc. Gal. 6.6 to 9 1 Tim. 6.18, 19 2 Tim. 1.16, etc. Reason 2. From the uncertainty of suture calamities, or rather certainty of their coming, but uncertainly in what kind. Text, v. 2. And therefore first, it is good to be giving, whilst we have it, lest all be swept away in a deluge of Public calamity. Secondly, it is wisdom by this means to prolong tranquillity, Dan. 4.27. Thirdly, it is seasonable to prepare against a storm, Psalm 41.1, 3. Reason 3. From the example of the clouds, which being full of water, pour down rain, Text verse 3. and that both upon earth and Sea. Not like rich men, who the more rich they grow, grow the more niggardly, and give more sparingly then the poorer sort. Yea, the clouds by pouring out rain regain it again both from the Sea and earth, by ascending vapours; and so do liberal men gain by bounty, Prov. 11.25. Reason 4. From the uncertainty of the rest of a benefit, where it is bestowed: as a tree resteth where it falleth, Text vers. 3. Benefit will be reaped from thence to thee, though they should not be the better for it, Isay 49.4, 5. Psal. 35, 13. how much more when they do reap benefit by our beneficence, Job 29.13. & 31.20. Use 1. To exhort to unwearied and abundant fruitfulness in all these kinds, by all these Reasons, as so many motives. Prov. 19.17. Luke 6.38. Eccles. 11.4.5.6. 4 He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reap. 5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. 6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. SOlomon in regard of the dangers of the-times, when Kings are childish, and Princes humorous, exhorted to liberality in v. 1, 2, 3. which was the second duty he inferred upon that occasion. In these words he presseth still the same, but with an enlargement unto all faithfulness and diligence in any duty of a man's calling, especially in such dangerous times; which is a third improvement of such evil times. To set forward this duty, he removeth a doubt which might hinder a man from Beneficence and fruitfulness in his course and calling. The doubt is taken either from the sear of some danger, or danger that might befall a man in so doing, which he expresseth under a proverbial comparison, taken from husbandmen, who for fear of foul weather do sometimes neglect some duty of husbandry in seed time or harvest, v. 4. Or else, from some difficulty, which sometimes accompany Christian and holy, and great undertake of duty, especially such duties as may help forward Reformation in such times. To the former he answereth, v. 4. That such fears of damage and danger are more dangerous than the hurt we fear: For they will prevent the performance of all good duties, and the recompense of that performance: As an husbandman that observeth the wind shall never sow, and he that observeth the clouds shall never reap, v. 4. To the latter he answereth, by opposing the strange and secret assistance, and success, and deliverance which God giveth unto men in the duties of their calling. Which he amplifieth by a comparison from the like secret assistance and deliverance which God giveth to the child fashioned in the womb, both in the framing of his spirit (or soul) and in the setting and ordering of his bones; which is a strange, yet ordinary secret in nature, like unto which all the works which a man undertaketh in his calling are fashioned and wrought of God, who worketh all, v. 5. And thus it cometh to pass, when God is pleased to put to his helping hand to us in the works of our calling; otherwise nothing prospereth in our hand. From both which Solomon inferreth an exhortation to diligence, and fruitfulness in our calling, directly contrary to the former doubts and difficulties. The Objector propounded doubts and difficulties, and thereupon neglected to sow. But Solomon inferreth a contrary conclusion; therefore to sow more abundantly and diligently. In the morning sow thy seed, and in the evening let not thy hand rest, or cease. Reason whereof he giveth, from the uncertainty of the event or issue, reserved of God to this or that duty or work, For thou knowest not whether shall prosper, this or that; or whether both shall be alike good, v. 6. Doctr. He that shall be discouraged from Beneficence in his course, and from faithfulness in his calling, by doubts and fears of uncertain dangers and damages, shall never do good in this world, nor receive good in the world that is to come. He that observeth the wind] that is, so observeth it, as to forbear sowing. Shall never sow] that is, never do good in this life, which is a time of sowing. He that observeth the clouds] which are as uncertain signs of bad weather, as the wind. He shall never reap] to wit, any recompense of his work, in the other world, which is the harvest time chief, Matth. 13.39. though there is also an haryest time of reaping even in this world, Prov. 11.31. As if a man shall be loath to cast his bread upon the waters, for fear of sickness, old age, store of children growing on, the unsetledness of the times, etc. 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 doubtful weather, shall both lose his crop, and in time vermin and other casualty will consume his grain in his barn. 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 hardened, 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 Satan's readiness and watchfulness 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 wilderness feared thirst, and famine and the Anakims, but it was only to try their obedience. For God was ever ready with supply, Deut. 8.2. Reason 5. From our own faithless and sluggish hearts, which are ready to imagine fears of evil, where none be. Prov. 26.13. Lions are as much afraid of Streets, as men of deserts. Use 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 fear or forlorn 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, fear not turning to God for fear of carnal parts, Masters, Fellows, etc. Quest. But may not a man for fear of danger hold off his hand from some duty in some cases? Answ. Yes, in case two things concur; First, The dangers be certain, not as winds and Clouds which may as well blow over, as bring foul weather. Secondly, The dangers be of greater damage, than the duty can be of use to my self and others. Thus David spared Joab, 2 Sam. 3.39. and the Jews forbore the building of the Temple, Ezra 4.23, 24. Otherwise fear not their fears, 1 Pet. 3.14. Prov. 29.25. Luke 12.4, 5. Use 2. To look at all good duties, as sowing of seed, Gal. 6.7, 8. As therefore a man would make choice of precious seed. So do every work in the best manner, let sacrifices be of the fattest, Gen 4.3, 4. Use 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 do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all, etc. IN these words Solomon exhorteth to fruitfulness 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 hazard and danger (yet uncertain danger) that may befall ourselves, 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 man's calling require him to seek reformation of public evils, verse 5, Which he removeth by the unknown help and success, that God will cast in, & afford such hard attempts, which exceed the skill and strength of man. This he setteth forth by the like help of God ordinarily put forth in producing two great works, both of them fare exceeding the strength and skill of man: First, As thou knowest not the way of the spirit, to wit, of its conveyance into the child bred in the womb, and its work there. Secondly, As thou knowest not the way of the bones in the womb of her that is with child: So thou knowest not the work of God which worketh all, verse 5. Thirdly, From the uncertainty of prosperous or good success; from whence Solomon gathereth rather a motive to continual fruitfulness 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, etc. 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, etc. Doctr. 1. As is the way of the spirit, and of the bones of the woman with child, so is the way of God in working our works for us, secret and hidden from us; yet, when he pleaseth carry them on effectually. The way of the spirit] is the way of entrance of it into the infant conceived in the womb. To beget a soul, is beyond the skill or strength of the Parents, yea, or to frame the body in the womb; yea, we know not how God worketh it: Whether, First, By Creation of nothing? If so, whether God maketh it pure? then how cometh it to be defiled? the body being without sin (as a carcase after death) cannot defile the soul with sin. If impure? then how is not God the Author of sin. Secondly, By Propagation: If so, than it is made either of the whole soul of the Parents: and then the Parents would die; 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 do 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 easy for God to do) or of the souls of the Parents, as of Adam's rib he made his wife's body, which no man can do but only God, it being more than God hath given to nature to produce such a work. 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 cometh the soul to work so skilful and curious a Fabric which it knoweth not, nor can shape the like when it is grown up to ripest understanding, skill, and experience. Only it is the work of the Lord, who when he pleaseth to concur, the work is carried on effectually. Also the way of the spirit] It is an hidden secret to us, if spirit be extended farther to signify breath (as often it doth) how the child in the womb can take its breath twenty weeks in the womb. If it breathe not, how doth the child live? If it do breath, how cometh it to pass, it is not stifled in the womb? The way of the bones of her that is with child] 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 again; 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 works of God, which we do transact, or pass through; As in our regeneration, John 3.8. & Chap. 1.13. In our victories over many and great corruptions and temptations. So in men's public vocations. It seemed an incredible work to Moses to deliver Israel from Pharaoh. So to Hester, to work deliverance for her people. So to Samuel to anoint a King against Saul, 1 Sam. 16.2. So to Nehemiah to repair Jerusalem, yet according to the good hand of God, it was done, Neh. 2.8. So to Zerubbabel to build a Temple which required Solomon's Treasure, Hag. 2.1, 2, 3. etc. Use 1. To teach women with child, 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 child, you know not what way, and as he hath fashioned the bones of the child, you know not how: so he it is that worketh safe, and comfortable deliverance, Isai. 66.9. Use 2. To encourage men to undertake the works of their calling, though never so difficult and dangerous; go on, be doing: Little doth any many know, by what weak means God bringeth mighty things to pass. Wherefore hath God so mightily stretched forth his powerful Arm in our first coming into the world? but to give us a pledge from our tender years of his power and readiness to assist us, in all the works he hath to do by us? Isai. 46.3, 4. Use 3. To stir us up to give up ourselves to the Lord in the new birth especially: which though it be a great work 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 ask or think. 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. Use 1. From the proportion our works have to fruit; 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 fruitful trees lieth in their fruits, Gen. 1.12. Reason 2. From the smallness of it in itself, Matth. 13.31, yet yielding great growth and increase, 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 loss then to promise increase, Psalm 126.5. Use 1. To provoke to sow precious seed; let our ways be fruitful, 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 do his works of the best. Use 2. To encourage every man to wait for a greater increase of his labour than it is worth; The seed is little worth to the harvest, 1 Kings 19.19, 20. Doct. 2. Our ignorance and uncertainty of success 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 recompense of reward to fruitfulness in good duties, 1 Cor. 15.58. Reason 3. From the greater hopes of a more plentiful 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. Use 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. Use 2. To persuade us to contentment in ignorance and uncertainty of events; and learn we rather the more dependence on the Lord for his blessing: and be more thankful for any good success at any time. Use 3. To be more fruitful 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 eyes to behold the Sun. 8 But if a man live many years, and rejoice in them all, yet let him remember the days of darkness, for they shall be many, all that cometh is vanity. COherence, see vers. 1, 2, 3. These words express and declare the fourth wholesome instruction which Solomon giveth to men that live in the ruinous times of a civil 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 sweetness 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 days of darkness (which are coming after this life ended) are many. Secondly, That all the future time and work will be but vanity, v. 8. The light is sweet, and it is a pleasant thing for the eyes to behold the Sun; light is a Periphrasis of this natural 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 days of darkness after this life ended, which are days of death and burial. Doctr. Though life be sweet, and to some men long, yea and comfortable all their days, yet let them remember that the days which are coming are many both of darkness and vanity. The sweetness of death is argued by even Peter's lothness to die, even when an aged Christian, and the cause of death is honourable and grateful, John 21.18. Days of death and burial are days of darkness, Job 10.21, 22. And in hell the darkness is extreme, and everlasting; the darkness is outward or extreme, Matth. 22.13. notwithstanding the fire, Matth. 25.41. as a fire of Brimstone, Esay 30, 33. Reason of life's sweetness, First, from many 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 soul and body, so as they both make but one person. Hence loathness to part; we will lose any member to save head and heart, or any vital part. Some men spend their days 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 days of darkness 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 remembered] words of sense in the Hebrew are understood with affection and action; so this word Eccles. 12.1. which implieth here, 1. Continual mindful 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 natural life, whereof though the days be many, yet not so many. 3. So to provide in this life as that when our bodies shall sleep in darkness, yet our souls 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 ourselves also, Luke 16.4. Reason 2. From the danger and folly brutish folly of such forgetfulness, Job 21.13. Ecces. 3, 21. Use of life's sweetness, 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. Use 2. To learn to behold a greater sweetness in the life of grace, in union with Christ in the light of God's countenance, Psal. 4.6, 7, & 63, 3. Use of many days of darkness and vanity, and remembrance hereof, 1. To warn us not to be so taken up with the sweetness of this life, as to forget the fare longer time to come. Use 2. To teach us not to envy the many prosperous days of wicked men here; Their lightsome days here are but a few to their dark days behind. Use 3. To provide here for life in death, and for light in darkness, and for felicity against vanity. Means hereof; First, Meditation frequent, and constant, and serious of the shortness of this life, and of all the comforts of it, Isai. 40.6, 7, 8. Secondly, Not to rest in a state of darkness here, Eph. 5.8. 1 John 1.6. Thirdly, Behold Christ losing his sweet life for us, and mourn over him, Zach. 12.10. Fourthly, Walk in his light, 1 John 1.7. Eccles. 11.9, 10. 9 Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement. 10 Therefore remove sorrow from thy heart, and put a way evil from thy flesh: for childhood and youth are vanity. FOr a fifth wholesome counsel 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 days 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 days of darkness, and they will be days 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 misemployed to the sowing of vanity; verse 9.10. And there be three words that express it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify the morning of Age, v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is (as the word signifieth) the choice Age of a man's 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 always. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood, which is the green flourishing blood of Age or life. Parts, First, An Ironical concession to children and youth to rejoice in their days and ways, Rejoice O young man, etc. Secondly, A serious Admonition to know the judgement of God reserved for them; but know that, etc. 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 scorn to give up children and youth in their own days, to take their own ways and to rejoice (or applaud themselves) in them. See the like kind of Irony or holy scorn, 1 Kings 18.27, & 22, 15. & 2 Chron. 25.8. Quest. But doth not God speak seriously, as allowing children and youth more liberties than are meet for riper years? 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 damp not lawful but carnal delights. But know that for all these things God will bring thee to judgement. The ways of, 1. Childhood, First, Ignorance, 1 Cor. 14.20. Secondly, Vanity; serious in trifles, and trifling in serious things, Text. verse 10. Thirdly, Folly. Fourthly, Falsehood, Psal. 58.3. Fifthly, Forwardness, Matth. 11.16, 17. 2. Youth, First, High conceits of their own sufficiency and worth, 1 Tim. 3.6. Secondly, Inordinate and excessive love of liberty. Thirdly, Wantonness. Fourthly, Strong affections upon weak grounds. Fifthly, Impatience of counsels and reproofs, which is stubbornness, Jer. 31.18, 19 Sixthly, Prodigality, Luke 15.12, 13. Seventhly Impudence, Isai. 3.5. God giveth up children and Youth to these ways; First, by not giving them his grace, either restraining or converting so soon. Secondly, By taking from them such Parents, governor's and friends, as might restrain them, 2 Chron. 24.17. As he that taketh away a dam giveth a running River leave to run strongly. Thirdly, By giving them up to a company of flatterers and Paresites, sons of Belial, who encourage them to evil, 2 Chron. 24.17, 18, and harden them against wise and grave counsel, 1 Kings 12.10, 11. Fourthly, By suiting the heart with fit and strong objects, and leaving the heart to the impetuousness of its own passions and lusts. Reason 1. From the Idol of self-fulness which God seethe in the heart of youth, according to which he answereth them and all others, Ezek. 14.4. Reason 2. From their wilful disobedience, Psal. 81.11. Reason 3. From his delight to scorn scorners, Prov. 3: 34. Psal. 2.3, 4. Reason 4. From his purpose to magnify his grace the more, and to humble them the more in their conversion, Jer. 31.18, 19 Use 1. To humble childhood and youth the more, the flower of whose Age is so much corrupted. If our choice days be so wicked, what are our dregs? If our first fruits be so unclean, what is our whole lump? yea, and this spiritual judgement should humble youth the more; for it is a more dreadful judgement for God to scorn, then to frown and threaten. Doctr. 2. God would have children and youth to know that God will bring them to judgement for all their childish and youthful courses, and for their delight in them, Psal. 50.18, to 22. Rev. 20.12. 2 Cor. 5.10. Eccles. 12.14. Reason 1. From God's unpartial justice to all, Rom. 2.6, to 11. God taketh no pleasure in proper youth, Psal. 147, 10. nor pity on carnal children. Reason 2. From the proportion which God keepeth in recompensing like measure, yea, double measure of torment to deliciousness, Rev. 18.7. Use 1. To charge children and youth to put away and remove from them their passions and justs, the evils of their flesh, verse 10. Youths eagerly pursue their lusts, and boisterously contend for them: But lusts overwhelm with the greater torments, & Potentes potenter torquebuntur. Use 2. To discover and convince the vanity of childhood and youth, verse 10. In regard, First, Of the many corruptions incident to their Age, mentioned above. Secondly, Of their fond rejoicing in them, as a fool in his Fetters and Shackles. Thirdly, Of the danger growing thereby, of Impenitency here, and of Judgement hereafter. Use 3. To exhort both to remember their Creator in their prime days, Eccles. 12.1. Eccles. 12.1. 1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. SOlomon to restrain children and youth from the vanities of their Age, propounded to them a double Antidote: First, The knowledge of God's approaching Judgement, whereto he will bring them for all the evils of their youth, Chap. 11. verse 9 whence he inferred two Corollaries; 1. An exhortation to put away youthful passions and lusts. 2. The vanity of childhood and youth, Chap. 11. v 10. Secondly, The remembrance of their Creators in the days of their youth, Chap. 12.1. The copulative And, implieth a connexion upon the former, as the Addition of another remedy like the former. Doctr. 1. The remembrance of our Creator in the days of our youth, is a Sovereign remedy against the vanities both of youth and Age. It is a remedy against the vanities of youth before spoken of; and the words following, [Before the evil days come, etc.] argue it is a remedy against the wearisome vanities of old Age, Remember words of sense in the Hebrew Tongue are to be understood with Affection and Action, by reason of the combination and concatenation of all the faculties of the soul in pure nature, like as of links in a chain, draw one and draw all, break one and break all, Luke 23.42. 1 Sam. 1.19. Psal. 106, 4, 7. Heb. 13.3. Rev. 2.5. Remembrance of God implieth and inferreth, 1. Turning to him, Psal. 22.27. 2. Trust and joy in him, Isai. 51.13. 3. Service and obedience to him, Deut. 8.11.19. Psal. 9.17. Judg. 3.7. 4. Thankfulness to him, Deut. 8.18. Thy Creator] Setteth forth God as the Author and fountain of all our being out of nothing. Which argueth God to be, 1. The end of all our being, Prov. 16.4. 2. Our preserver and Governor, Isai. 40.26. 3, Our owner and possessor, and Lord, Isai. 43.1. 4. Intimately acquainted with all our ways, Psal. 33.15. 5. Unwilling, yea disdaining to have his work deformed or corrupted, Deut. 32.5, 6. 6. Able easily to destroy us, Psal. 104.29, 30. Creator's] Implieth more Creators than one, all the three persons concurring in the work, Gen. 1.26. Remember Jesus Christ your Redeemer; 1. As one that died and risen again for us, 2 Tim. 2.8. 2. And without whom we are strangers from God, Eph, 2.12▪ 3. In whom we become new creatures, 2 Cor. 5.17. 4. And through whom the Father is well pleased with you, Matth. 3.17. Remember the holy Ghost, First, Who uniteth us to Christ, 1 Cor. 6, 17. and without whom we are carnal and sensual, Judas 19 John 3.6. Secondly, Who sanctifieth us to God, and that in a Creating way, Psal. 51.10, 11. Mortifying our passions and lusts, Rom. 8, 13. Quickening us to righteousness. Thirdly, Who pacifieth and comforteth our consciences, John 14.16, 17. and that in a creating way, Psal. 31.12. Reason 1. From the vanity of youth and Age without this remembrance of our Creators, Text. Eccles. 12.1, with Chap. 11.9. Reason 2. From the benefit of this yoke upon Youth, Lament. 3.27, to 30. Reason 3. From the sanctification of the whole lump of our life, by the sanctifying of these first fruits, Rom. 11.16. Use 1. To reprove forgetfulness of our Creator in this time of youth. It causeth old age to perish in such, to be good for nothing, Job 30.1, 2, 3 Youth and childhood is the seed time of grace and all goodness. If in the spring no seed be sown, or none but Cockel and Darnel, and such weeds, what hope of Harvest? Isai. 17.10, 11. From a threefold cause of difficulty, 1. Custom in sin, Jer. 13.29. 2. Satan's long possession, Mark 9.21, 29. 3. God's rejection, Prov. 1.24. to 28. Use 2. To exhort children and youth to heed this counsel. 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 will 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 heal 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 reproof, Prov. 1.23. Eccles. 12. part of v. 1. While the evil days come not, nor the years draw nigh, wherein thou shalt say, I have no pleasure in them. THese words begin a description, first, of the wearisome evils of old age, from the latter part of this verse to the end of the sixth: 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 days 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 decays of old age are evil, and unpleasant times, and old age itself 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. years old, Gen. 47.9. Psalm 90.10. The evils of old age are partly 1. Natural, First, in the estate: The loss 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, Dimness and decay of all the senses, 2 Sam. 19.34, 35. And manifold pains and aches, and diseases incident to that age. 2. Moral, first, seeking wealth greedily, yet loath to use it; Secondly, slow and cold in proceed, yea timorous and fearful; yet chase at others backwardness. Thirdly, hard to be pleased himself, and as hard to please others. Fourthly, complaining of present times, but praising former days of old, which the old men of those days as much complained of as he of these. 3. Spiritual, First, Ignorance. Secondly, uncapableness ' and untractableness to be taught or admonished, Eccles. 4.13: Thirdly, pride of spirit. Fourthly, deceitfulness. Fifthly, impenitency, through custom, and hardening in sin, 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 autumn of our age. Reason of old men's acknowledgement of it, From their querulous and discontented spirit. Doctr. 3. The remembrance of God in the days 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. Natural, 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 weakness, health in sikness, ease in pain. Hebr. 11.34. Josh. 14.10. The benefit of God's fear, Prov. 3.7, 8. 2. Moral and spiritual: Corruptions now more mortified then ever, 2 Tim. 4.7. Grace more lively, powerful, and fruitful, Psalm 92.14▪ 2 Cor. 4.16. Heaven (as an haven) in view, seasoning and sweetening all, 2 Tim. 4.8. Reason 2. From the gracious and powerful presence of God, to support them in age, whom he hath guided in youth, Esay 46.3, 4. Use 1. To set on Solomon's counsel upon young men, to be the more mindful of their Creator in the days of their youth, to find 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 days. Use 2. To provoke such as are entering upon old age, to be more solicitous of remembering God and themselves, seeing they are hasting fast into these evils. It is a just reproof to such as take no notice of decays of nature. See the simile, Hos. 7.9. Use 3. To enforce carnal 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 music shall be brought low. 5 Also when they shall be afraid of that which is high, and fear shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: 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 wheel broken at the cistern. SOlomon having styled old age an evil and unpleasant time, v. 1. he now proceedeth to describe more particularly the decays and infirmities of nature in old men, which make their days 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 go abroad, verse 2. to part of the fifth. Secondly, some of decrepit old age, when death is very near approaching, and themselves drawing on fast to it. Latter part of v. 5. with v. 6, 7. Thirdly, Death itself, v. 7. The decays and infirmities of old age; whilst as yet they are able to walk abroad, be First, the darkness of the lights about them, whether natural as Sun, light (of the day when the Sun is under a cloud) Moon, Stars: or artificial lights, as Candles, Torches, etc. This darkness cometh not from the decay of those lights, but from the dimness of our sight, whence need of spectacles. I do not understand this to be a description of adversity; for though darkness be often put for adversity, and light for prosperity, yet we read not of the Sun, Moon and Stars put together for prosperity; nor the darkness 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 after rain the clouds break up, and fair weather followeth; but in winter season after rain clouds still remain, and return. So, though in youth, after weeping and coughs, and rheums dried up, the brain is clearer and drier: yet in old age, after colds, and coughs, and rheums, and Pozes, there still remain and return clouds, and vapours, and sums in the brain, through the store of superfluous and excrementitious moisture of old bodies. Thirdly, When the keepers of the house tremble] verse. 3. Some take those keepers of the house to be the five senses, which are indeed the keepers of the body; but their decay is not fitly called trembling. And besides, of their decay he speaketh expressly in the sequel. The keepers of the house] are therefore the hands and arms which in young men are steady and strong, and do also keep both the body and house by repulsing annoyances, and providing useful things, food, raiment, etc. These tremble, grow feeble, and shake in old age. Fourthly, The strong men bow themselves] when the thighs and legs, which in young men went straight and strong, now buckle, and stoop, that an old man standeth in need of a staff to support him. Fifthly, The grinders cease, because they are few] when the teeth cease to chew meat, many of them being worn out. Teeth come not with us into the world, and they commonly leave old men (at least many of them) before they leave the world. Sixthly, Those that look out at the windows are darkened] when the eyes grow so dim that we cannot see well with spectacles, which is a further degree of dimness of sight than was mentioned in vers. 2. Seventhly, The doors are shut without, when (or because) the sound of the grinding is low] verse. 4. that is, the lips (which are the doors, Psalms 141.3.) are shut together, when for want of teeth to grind the meat, the meat is rolled and chavelled in the mouth, and had need of shut lips to keep it from falling out of the mouth: Eighthly, He shall rise up at the sound of the hird] the least noise of a Swallow or other bird, will waken an old man, through the natural dryness of his brain, and through the weariness of any posture; in the day time he is weary of sitting, and soon goeth to bed with the Lamb; in the night he is weary of lying, and soon riseth with the Lark. Ninthly, The daughters of music are abased] when either Instruments of speech fail which make music, or Instruments of hearing fail which receive music. Speech and hearing both fail, as in Barzillai, 2 Sam. 19.35. Which is the more observable, that old men whose hearing is so quick as to be wakened with the sound of a bird, and yet the exquisiteness of the sense of hearing (to delight in the sound of music) is quite gone. Tenthly, They shall be afraid of that which is high, and fear shall be in the way] verse 5. because old men are afraid of climbing in regard of the stiffness of their joints, and unweildinesse of their bodies. They fear any stumbling stone in the way, lest it give them a fall, or any thing that meeteth them, lest it throw them down. Eleventhly, The Almond Tree flourisheth] When his head groweth grey and hoary, which is a floutishing Ornament, Prov. 16.31. but an evident decay of due moisture to nourish the hair of the head and Beard. The Almond Tree is the first that flourisheth in the spring, Jer. 1.11, 12. and hath his name from early blossoming; it is here a resemblance of an hoary head, yet with this difference, 1. The Almond Tree flourisheth in the Spring, the hoary head in the winter of our Age. 2. The Tree flourisheth before fruit, but the head flourisheth after it: And yet it may indeed be said, that the hoary head is the flourishing of the old man in the spring of another world of Immortality. Twelfthly, The Grasshopper or Locust shall be a burden] Whether by his noise (but of that before in the voice of a Bird, verse 4.) or (by an Hyperbole) by his weight, an old man cannot bear the lightest burden; but most fitly his slowness of digestion. Though the locust be a clean and wholesome food, and much used in those Countries (especially of the poorer sort) Levit. 11.22. Matth. 3.4. yet it is heavy and burdensome to an old man's stomach, Thirteenthly, Desire faileth] Or appetite; either to meat or drink, or especially to marriage fellowship. The latter sort of particular infirmities accompanying old Age, are such decays of nature in old men, as are found in their decrepit Age, when they are drawing on to death, and mourners go about the Streets; for they are not called till death, or till entrance into the gates of it. First, When man goeth to his long home] That is, to the house of his age, the grave where he shall rest whilst the world standeth, Job. 14.12. Secondly, The mourners go about the Streets] To wit, the women skilful in mourning for the dead, and that with such affection and gesture, and lamentation, as to stir up mourning in a whole company, Amos 5.16. Jer. 22.18. Thirdly, Or ever the silver cord be loosed] That is, the marrow of the back bone, which runneth from the Brain through the neck, to the bottom of the back through 24 joints, and takes in therewith all the sinews: whence followeth a shaking and trembling of all the joints, and utter feebleness to use any limb without help, v. 6. Or rather the sinews well, are the ligaments of all the members, and loosened by cold humours and Palsy distempers. Fourthly, The Golden Boul is broken] When the Scull is parted in the sutures or seams of it, whence the Chaps fall, the Almonds of the ears are stopped, part lifting up again. For the Hebrew is the same with Golgotha which signifieth a Scull, 2 Kings 9.35. Matth. 27.33. It is a Bowl because it is round, and golden both for the colour, and for the precious use of it to contain and preserve the Brain. Fourthly, The Pitcher broken at the Spring] That is, the bladder is broken at the spring of water, the Issuing forth of the water or the retentive faculty of the muscle at the neck of the bladder being broken, so that water (urine) issueth from him insensibly, without stay. Fifthly, The wheel broken at the Cistern] Is the Lungs broken off from their motion of inspiration and respiration by phlegm from the stomach, which is as the Cistern from all the body. The Lungs are as a wheel transmitting the Air in and out, up and down: But though there be no open passage between the Stomach and the Lungs (and therefore is no ordinary purging of the Lungs but upwards by spitting and coughing) yet when the Stomach is surcharged with phlegm, it distilleth it into the Lungs and stoppeth them; look as when a man or beast is dead, there seemeth no way of entrance into the bladder for water, no not for Air (for if you blow it full of wind, none will issue out:) And yet whilst there is life in the body, both water and sand pass through little veins into the bladder. So by the like secret passages doth the Cistern of the Stomach convey phlegm to the Lungs, even to the stifling of them. And upon this stoppage of the Lungs with phlegm, that the wheel cannot turn the Air (or breath) up and down, in and out, followeth rutling in the Throat, breaking off the motion of the Lungs, and so death suddenly followeth. Doctr, 1. The wisdom of God would have young men to take particular and special notice of the decays and infirmities of old age, and by all and every of them to be stirred up to the remembrance of their Creator in the days of their youth. Solomon the eldest son of wisdom reckoneth up these infirmities of Age, not to show his skill, but to teach us to discern these, and to provoke us by every one of them, and much more by all together, to remember our Creator early. Reason 1. From our backwardness to take notice of these decays in ourselves, much less in others, and most of all in our young time, when there are no cords in our death, Hos. 7.9. Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities. (As in Aaron in like bitterness, Levit. 10.19. And in the Israelites in anguish, Exod. 6.9.) Reason 3. From the unsupportable wearisomeness of these evils unto old age, when it is not eased and supported by grace. Use 1. To show us the many bitter fruits of the sin of our first Parents, even to our bodies, 1. Death. 2. Strong cords to Death. Use 2. To teach us both the lessons Solomon here calleth upon us to learn, 1. The remembrance of these infirmities. 2. The remembrance of our Creator by them, and that in our youth, before they befall us in age. Object. But what can these crosses and the remembrance of them do to a kindly work of conversion? They are all but punishments of sin, and so sanctions of the law, and the law maketh nothing perfect, Heb. 7.19. Answ. First, Yet no commandment of God is vain when the spirit coworketh. Secondly, These infirmities as the law itself, drive us to Christ, Gal. 3.24. And he, 1. Taketh away our sins, John 1.29. 2. Beareth our infirmities, Matth. 8.17. Psal. 103.3. and he supporteth us in them, Isai. 46.4, & 40, 28. to 31. 3. He reneweth the inner man with proportionable strength and comfort, 2 Cor. 4.16. Use 3. To comfort godly old men, in that God taketh particular notice of all our decays and infirmities. Eccles. 12.7. 7. Then shall the dust return to the Earth as it was: and the spirit shall return unto God who gave it. COherence see in verse 2. In these words are set forth, First, The first and last condition of the body, in regard of its material cause, Dust returneth to the Earth out of which it was taken. Secondly, The first and last condition of the soul, in regard of the efficient cause and disposing hand; The spitit returneth to God that gave it. Meaning. Dust] By a Metonimy of the material cause for the effect, Dust for man's body made of Dust, Gen. 2.7. Return to the Earth, First, By burial in the Earth, after the manner of the Jews. Though in burning and drowning it finally returneth to Dust, to Earth also. Secondly, By rotting in the Grave, and dissolving to Earth at last. Spirit] Soule, as being here opposed to the body. Returturneth to God] Not every soul to dwell with him (for here the speech is of all men;) but to be disposed of by him, for his final estate. That gave it] First, By breathing it into his face at the first Creation. Secondly, By forming every soul of a sinful matter of the souls of the Parents, or of the spirituous part of their seed, Zach. 12.1. Doctr. 1. As our bodies being made of Dust do in Death reture to Dust; so our souls being given us of God, return again to God, Gen. 2.7. The body is made, not of the heart of the Earth, that is rich in metals, nor of the soil of the Earth that is rich in fruits, nor of the sand of the Earth which is profitable for Ballast, for hourglasses, or for a Sea bound, Jer. 5.22. but of the dust of the Earth, which of all the rest is most unprofitable like unsavoury Salt, Matth. 5.13. Stones are firm matter, Clay tough, but dust easily dislipated and scattered with every blast of wind. Object. But is not our body mixed of the four Elements? Answ. Yes. Reason 1. For all these are found in us, our spirits are fiery, our breath is airy, our blood and humours watery, our flesh and bones, muscles and sinews have much Earthly matter in them. Reason 2. We are nourished by all these Elements. Reason 3, We are dissolved into all these Elements. But yet God first took dust, than wetted it, and made Clay of it, and fashioned it into the form of humane body, hence Job 4.19. The first foundation and matter was dust, clay made of it, and our bodies of clay. Dust only is expressed as being first and predominant. Use 1. For instruction to all men; First, To behold Gods wonderful power, wisdom and goodness, who out of a dust-heap hath form such a curious and glorious work, Psal. 139.14. All the Devils in hell cannot suddenly make a Louse of dust, Exod. 8.18, 19 and Moses and Aaron did make but Lice of dust, verse 17. Secondly, To be lowly and humble-minded especially when we come in God's presence. Gen. 18.27. Isai, 45.9. 1 Kings 8.27. Secondly, To be mindful of our mortality, Gen. 3.19. every blast of God's displeasure scattereth our dusty Tabernacle, even of great men, Isai● 40.15, 23, 24. And therefore to remember our Creator, and prepare for a change, Eccles. 12.1, 7. Use 2. For comfort to the godly. First, He will not deal with us after our sins, Psal 103.13, 14. Secondly, To encourage us against the fear of men whom the moth shall chavel to dust, Isai. 51.7, 8. To strengthen our faith in God's power to raise us, 1. Out of outward abasement; 1 Sam. 2.8. 2. Out of inward abasement, Psal. 119.25. And 3. out of the grave, Dan. 12.2. Our bodies shall return to dust, that is, they shall die, corrupt, and return to dust. Gen. 3.19. hence Job 17.13, 14, & 21, 26, & 24, 20. It so falleth out to great men, Psal 82.7. and mean, wise men and fools, Psal. 49.10. rich men and poor, Psal. 49.10, 16, 17. good men and bad, Psal. 30.9. and all men, Job 30, 23. Isai. 40.6, 7. except only Christ who saw no corruption, and so no dust, Acts 2 31. and such as remain alive at the last day, 1 Cor. 15.51. 1 Thes. 4.17. Reason 1. From the wages of sin, Rom. 15.12, etc. Reason 2. To root out the root of sin, Rom. 6.7. Original sin is fitly compared (by Epiphanius) to a wild Fig Tree, rooted in the joints of the stone-wall of a goodly Palace, If it be cut and lopped (as it is by repentance and mortification) yet it sprouteth again, but when the walls are taken down, and the stones cast asunder, body and soul parted, then being built again, the root is shaken out utterly. Reason 3. To prepare the bodies of men for an immortal estate, 1 Cor. 15.50. Use 1. To refute the vanity of carnal minds, who think to escape this common condition of all men, Isai. 28.15, 18. Use 2. To exhort to the remembrance of our Creator and to prepare for a change. Here we have no abiding City, we seek one to come, Heb. 13.14. we are but Tenants at will: our Tabernacles Earthly. Use 3. To strike terror into the hearts of the wicked, who return to dust now accursed after the fall, Gen. 3.17, 19 It is now the food of the Serpent. Gen. 3.14. And it is meat and drink to Satan, to torment the wicked who are accursed from God, and so departed, Matth. 25.41. Use 3. To comfort the godly in distress, Job 3.22. Art thou in sickness and pain? thou art but grinding to dust, and then ease. Art thou grieved with a body of sin? Rom. 7.24. Dust will set thee free. Dost thou desire to be dissolved and to be with Christ? Phil. 1.23. Dust will dissolve thee, and be a friend of the Bridegroom to bring thee to Christ. The soul of every man is God's gift, Gen. 2.7. Jer. 38.16. Zach. 12.1. Heb. 12.9. Reason From God's immediate hand put forth above the means in making the soul in the body; which though it be not by Creation of nothing, yet it is by efformation of pre-existent matter, whether of the spirituous part of the seed, or the souls of the Parents, see notes in Chap. 11.5. Use 1. To employ the soul in God's service, to which end it was made, Prov. 16.4. yea to return to him with advantage, Matth. 25.27. Use 2. To feed it with spiritual food, as word, Sacraments, etc. for it is a spirit. Use 3. Then God may take it again at his pleasure, Job 1.21. at death the soul returneth to God again, Luke 23.43, 46. Acts 7.59. Reason 1. From the account to be made, and the reward to be received, Use 1. To assure the Immortality of the soul, and to reprove the brutish ignorance of such as consider it not, Eccles. 3.21. Use 2. To exhort to prepare for this return, and therefore to remember our Creator in the days of our youth. Use 3. To comfort the godly in assurance of their return to God at the last. Eccles. 12. v. 8. 8. Vanity of vanities (saith the Preacher) all is vanity. IN these words Solomon repeateth the conclusion of the whole book, which he laid down in the beginning, Chap. 1.2. and hath proved by sundry arguments throughout the book, especially by an Induction of many particulars. And now having finished his proof thereof, and demonstrated last of all, the vanity of childhood and old age, youth and death, he repeateth again his conclusion, as that which he hath fully cleared, vanity of, etc. Doctr. 1. The whole estate of the creature from first to last and the whole estate of man from his childhood to his old age, yea to death itself, is a state of excessive vanity, vanity of vanities, university of vanities. Rom. 8.20. Excess of vanity] For therefore it is called by an not vain but vanity itself, yea, vanity of vanities; which is a superlative vanity, as holy of holies is a superlative holiness. Variety of vanities] for it is vanities in the Plural number, vanities of many sorts; University, or Universality of vanities] All is vanity. The universality of all creatures is vanity, and all vanities is found in the creatures. The vanity the creature is subject to, is called the bondage of corruption, Rom. 8.20, 21. which is not meant of natural corruption, such as might be in beasts before the fall; for when generation was to be, there was to be corruption. But would have been no vanity, because the creature had then finished his work, as the silkworm (after a sort) hath done and so departeth. But he meaneth a corruption that fell upon the creature by the fall; which is a corruption, 1. Through enmity of one creature against another, when they also suffer most that are most innocent, Job 12.7, 8. 2. Through their inward debility, or infirmity, whence First, Their often abortions both in , Women, fruitful Trees, Olives, Vines, and Figs casting their fruit. Secondly, Their labour to bring forth what fruit they do yield, even beyond their strength, whence necessity in the soil of lying fallow; in living creatures of barrenness, Gen. 3.17, & 4, 12. Levit. 26.20. only weeds and Briers, and Thorns (and such fruits of the curse) are brought forth with more ease, Gen 3.17, 18. Thirdly, Through abuse, by making the creatures the objects of our best affections, Psal. 20.7. Prov. 18.11. Job 31.24. Isai: 44.17. Ezek. 16.15. Thus we place our Sovereign good in the creature comforts; and by making them instruments of wickedness whether against God or against man, 2 Tim. 4.10, Jonah 2.8. Hos. 2.8. Jer. 22.21. Jer. 22, 17. Micah 2.1, 2. Job 24.15, 16. Reason 1. From the fall of our first parents, Gen. 3.17.18. Reason 2. From the sins of any person or people in succeeding Generations, Gen. 4.12. Leu. 26.19, 20, Use, See in Notes on Eccles. 11.7. Eccles. 12. v. 9 And moreover, because the Preacher was wise, he still taught the people knowledge: yea he gave good heed, and sought out, and set in order many proverbs. FRom this verse to the end of the chapter is the conclusion, which consisteth of two parts: First, an encouragement to the reading of this and other books of Scripture, from verse 9, to 12. Secondly, the sum or scupe, and use of this and the other books of Scripture, to fear God, and keep his commandments; set forth and confirmed by a twofold Reason: first, from the complete duty of man. Secondly, from the exact judgement of God, verse 14. The former of these, to wit, the encouragement to the reading of this and other books of Scripture, is set on by seven Arguments: First, from Solomon improvement of his wisdom to teach the people knowledge; and that proportionably, according to his wisdom. The more wise the Preacher was, the more he taught the people knowledge, v. 9 Secondly, from the elaborate diligence in pondering or weighing, seeking out, ordering fit matters or words. Thirdly, from the matter & frame of his words; they were words 1. Of knowledge. 2. Of weight or power; the word signifieth to rule or have authority, as if the words were fit to command saith and obedience, verse 9 3. Acceptable words, words of delight, v. 10. 4. Upright. 5. Of truth, v. 10. Fourthly, from their efficacy, as 1. Goads. 2. Nailes, v. 11. Fifthly, from their authority, 1. Ministerial, fastened by the masters of Assemblies. 2. Principal, or Sovereign, given by one Pastor, verse 11. Sixthly, from their sufficiency; of these my son be enlightened (or admonished) verse 12. Seventhly, from the vanity and wearisomeness of reading many of other books, verse 12. Doctr. The more wise a Governor (or Ruler) especially a Preacher is, the more he teacheth the people knowledge. If it be read, Because the Preacher was wise, he still taught the people knowledge, it comes to the same issue. For if the wisdom of Solomon caused him to teach the people knowledge, than the more wise a man is, the more his wisdom will incline him to teach men knowledge. But in Solomon's phrase it is used in way of comparison, as Eccles. 2.15. However this is evident, It is the wisdom of a Ruler, especially of a Preacher, to teach the people knowledge, 2 Chron. 17.7, 8, 9 Colos. 2.1, 2. 1 Cor. 10.1. & 12.1. & 14.18, 19, 20. 1 Thes. 4.13. 2 Pet. 3.8. Jer. 3.15. Reason 1. From wise men's knowledge of the excellency of knowledge, which ignorant men know not, and therefore regard not, Prov. 1.22. Eccles. 2.13, 14. & 7.12. Prov. 19.2. Hos. 4.6. Isai. 27.11. Reason 2. From their calling. They have a Pastoral charge of the people, yea of the souls of the people, Rulers, Psal. 78.70.71, 72. 2 Sam. 24.17. Preachers, Heb. 13: 17. God giveth to non power over the bodies of his people, but he giveth them also charge over their souls. [see verse 1.] Reason 3. For regard to their own comfort. Ignorant subjects will be either, 1. Rebels, and unruly, 2 Chron. 15.3, 5, 6. 2. Flatterers, Hos. 7.3, 5. 3. Barbarians. Ignorant people will be either 1. unprofitable hearers, Jer. 5.3, 4. 2. Persecutors, (which is worse) Acts 3.17. 1 Tim. 1.13. Use 1. To teach all men of wisdom, that have people under them, whether in Church, as Preachers; Commonwealth, as Magistrates; Family, as Parents, Masters; that it is a part of your wisdom to teach your people knowledge; and the more wisdom, the more to teach them knowledge. Preachers, Jer. 3.15. Magistrates, as before. Householders, to their Wives, 1 Pet. 3.17. Children, Ephes. 6.4. Deut. 6.7. Servants. Gen. 18, 19 Schoolmasters and Tutors, Prov. 30. Magistrates teach knowledge, (not only as Solomon here by writing) but, First, by providing and sending forth good Ministers, 2 Chron. 17.7, 8, 9 Secondly, by erecting and publishing good laws, Deut. 4.5, 6. especially for the free passage of true Religion, Ezra 7.23. Thirdly, by removing stumbling blocks (Teachers of lies) out of the way, 2 Chron. 17.6. Fourthly, by punishment of evil doers, Judg. 8, 7, 16. Prov. 19.25 & 21.11. Fifthly, by preferment and encouragement of wel-doers, Prov. 22.11. Psal. 101, 6. Sixthly, by example, Psal. 122.1, 2. Ministers teach knowledge, first, by dispensing ordinances, Jer. 31.15. Secondly, by exemplary conversation, 1 Tim. 4.12. Householders teach by Catechising, Prov. 22.6. Wholesome Discipline, Prov. 29.15. and godly example, 1 Chron. 28.19. All of them teach by maintenance of Schools of good learning, Acts 7.22. Else knowledge is more hard to be attained, John 7.15. Use 2. To teach people to be as willing to learn knowledge; else how shall others teach knowledge? Use 3. To teach us what is indeed knowledge; to wit, such things as Solomon taught, Prov. 9.10. As first, the vanity of the creature, especially of a man's self by nature, as in Ecclesiastes. Secondly, the precious sweetness of the love of Christ, in the Canticles. Thirdly, the right ordering of Commonwealths, or Families, as in the Proverbs, Prov. 9.30. Eccles. 12. part of v. 9 with 10. Yea he gave good heed, and sought out, and set in order many Proverbs. 10. The Preacher sought to find out acceptable words; and that which was written was upright, even words of truth. SOlomon in teaching the people, he sought out, and weighed, and set in order words of weight and delight, words of uprightness and truth. Solomon, though a wise man, (none like him;) yea, though immediately inspired by the Holy Ghost; yet he set all his Logic a-work in teachings and writings to the people. For whereas there be three acts or exercises of Logic, 1 Invention; 2 Judgement; 3 Method; and in these three the whole work of Logic is accomplished; Solomon set all these a work to find out a fit matter and words for the instruction of the people. Investigavit, he sought out, is the work of invention; libravit, trutinavit, he weighed (as in a balance) is the work of judgement. He set in order, is the work of method. Words of weight] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs, that is, words of weight, of power, of authority, such as are apt to sink, not only (like David's stone into the forehead of Goliath) but into the heart of the stoutest. Reason why so called, from their effect: First, as convincing and pressing down a proud spirit, 2 Cor. 10.4, 5. Secondly, lifting up an humble spirit, Isai. 66.2. & 50.4. Thirdly, directing and ordering their own lives, and others, Ps. 119.125. Words of delight, or acceptable words, not to the humours of the people, but first, to the good pleasure of God, Gal. 1.10. Secondly to the estate of the people, Gal. 4.20. Reason 1. As being most suitable to the image of God in his children. These words are as a seal, their hearts as wax; For all delight springeth from correspondency between the faculty and the object. Reason 2. As making us men of delight, first to God; secondly, to our brethren, Psalms 16.3. Words or writings of uprightness or righteousness. Reason 1. As suitable to God's will, which is the rule of Right. Reason 2. As aiming at right ends, the glory of God, the good of Churches, Commonwealths, Families, souls. Reason 3. As making us upright. Words of truth. Reason 1. As proceeding from the Spirit of truth. Reason 2. As speaking of all men's persons, estates; of God, his counsels and ways, as they be without error or guile. Reason 3. As making us true. Object. 1. But Penmen of Scripture speak from immediate revelation, 2 Tim. 3.16. 2 Pet. 1.21. Therefore not in a way of Logical discourse or study. Answ. It followeth not; for God breatheth as well in meditation as in sudden raptures, Judas 3. 1 Tim. 4, 13, 15. 2 Tim. 2.15. Object. 2. Luke 21 14, 15. Answ. It is a word of encouragement to Martyrs and Confessors that suffer in a good cause, to expect immediate assistance, where they cannot well forecast or premeditate to answer to sudden and unknown questions. Otherwise, if a man knew beforehand their Interrogatories, it were expedient to study how, and what to answer, Prov. 15.28. Use 1. To reprove wearisomeness of the instructions taught in this book: When will our Teacher have done with this argument? that we might have none of Christ; but indeed a gracious heart seethe the more need of Christ in the vanity of the creature. Use 2. To reprove the rejection of studied Sermons. Use 3. To teach Preachers the Imitation of Solomon in studious Invention, Judgement, and order of words, first of power; secondly, of delight; thirdly, of uprightness; fourthly, of truth, Jer. 48.10. Judas 3. Talents should be employed to best advantage. Use 4. Sermons may be elaborate without quotations. Use 5. To exhort to the diligent reading and hearing of Scripture, even Solomon's books; they are studiously written: they are words of power, delight, uprightness, truth. Eccles. 12.11. 11. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. COherence, see in verse 9 Doctr. 1. The Penmen of Scriptures, and Teacher's 〈◊〉 God's 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 shepherd, 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 aught taken away, Deut. 12.32. Reason 4. From fitness 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, etc. 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 ministerial, not masterly, 2 Cor. 1.24. & 4, 5. 1 Pet. 5.3. Answ. True, because they command nothing in their own name, but Christ's, 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 shepherd] is Christ, John 10.11, 16. 1 Pet. 2.25, & 5.5. Reason 1. As laying down 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 wander, 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 door for their entrance, Joh. 10.9. Acts 20.28. Use, see after the next Doctrine: Doct. 2. The words of Scripture are as goads and nails, fastened or implanted by the masters of the assemblies given by one Pastor. As Goads to stir 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 Nails sticking fast in the foul, 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 door nails) nor dry pegs, or stakes; or nails, but living plants, James 1.21. where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to allude to Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place; Ministers are Planters, not only in the first gathering of Churches, 1 Cor. 3.67. but also in carrying on the rest of the work, as in building. Implanted implieth, 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, music, merry company, building business, etc. 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] Implieth they have a Ministerial work, in implanting and driving these nails 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 sharpeneth 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, quickening like Goads and fastened like Nailes, implanted by many Masters. of the Assemblies, yet given by one Pastor. Use 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. Use 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 Goads, 1. Sharply, piercingly, Titus' 1.13. quickening 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 Nails, 1. Driving at first the sharp but small end into the heart; things that may most easily sink 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 do but adulterate it, like as Paint doth marble, or as honey and wine in children's milk: as painted glass windows darken the light: as a bombasted sword hindereth 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. Use 3. To teach us the state of the people without Masters of the Assemblies, to be wanting, first in heavenly wisdom, Jer. 4.22. Secondly, in forwardness; hence need of a goad to prick them forward. Heb. 5.11. Thirdly, in steadfastness; hence need of nails to fasten them, Eph. 4.14. Use 4. For trial, when the word hath had his kindly and true effect, and work in us; to wit, first when it quickeneth us; secondly, when it strengtheneth us; thirdly, when it is implanted in us. Use 5. To teach us to make use of Christ, as our shepherd, whether we be masters of Assemblies, or sheep fed by them. Eccles. 12.12. 12. And further, by these, my son, be admonished: of many books there is no end, and much study is a weariness of the flesh. IN these words, as in the former Solomon exhorteth his son, 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 unprofitableness and wearisomeness of making and studying many other books, Of making many books there is no end, and much study a weariness of the flesh. Doct. It is the duty of every son of wisdom to be admonished by the books of Scripture, whether written by Solomon, or by other Prophets; whether sharpened or fastened by the masters of Assemblies, Psalms 19.11. To be admonished implieth three things: First, to be enlightened, making the word a light or lantern, Psal. 119.105. So the word is translated, shine as the light, Dan. 12.3. or brightness. Secondly, to be warned, and so first reclaimed from evil, or sin: secondly preserved from evil of punishment approaching, Ezek. 3.17. to 21. and 33.4, 5, 6. Thirdly, to be made circumspect to duty; so the word is translated take heed, Ezra 4.22. and so used Psal. 19.11. Reason 1. From our relation to God and his Prophets: we are their children, they therefore are our fathers, My son, Text. Acts 3.25. God is our father and Master, Mal. 1.6. and therefore all his words are warnings [as of the Centurion to his servants, Matth. 8.9.] Reason 2. From the benefit of taking warning, and great danger of the contrary, Psal. 19.11. Col. 1.28. Ezek. 3.17, to 21. & 33, 4, 5. Reason 3. From the sufficiency of Scripture to that end, 2 Tim. 3.16, 17. If they suffice not, none else will, Luke 16.29, 31. Reason 4. From the unprofitableness, or boundless endlessness of reading or writing many books; one book allegeth and referreth to another: neither doth a man studious of books know where to stint himself. Hence falleth in, 1. Vanity, as of many words, so of many books. 2. Impotency of concocting them. 3. Fastidious loathing of Scriptures. Reason 5. From the wearisomeness of much study to the flesh, it beateth and h●ateth the brain, it intendeth and stretcheth the mind, as if the body were set upon the rack, yea sometimes to the breaking of a man's wit, as the string of an instrument stretched too high or too far. As in wrestling, so in studying, there is a striving, than weariness, then despair of overcoming, then giving over, then taking up, striving again, and so etc. Much study drieth up the sweetest moisture of the body, whether blood or marrow: consumeth the cheerful spirits, whether of brain or heart, and so breedeth morosity, harshness of spirit, troublesome to a man's self and others. Use 1. To refute the additions of the Decrees of Popes, of the Apocrypha, of the Canons of Counsels, of the Traditions of Fathers to the Scriptures, for the direction of faith and life, Prov. 30.6. Use 2. To teach us what we are without the Scriptures; Dark, and want enlightening; stubborn, and want breaking, and warning; rash, and want circumspect guiding, Use 3. To reprove the stubbornness of most men, who will not be warned nor enlightened by the Scriptures, nor made circumspect, Jer. 44.16, 17. Such will profit by no means else, Luke 16.29, 30, 31. Object. Yes, By affliction and correction? Answ. No, not without instruction from the word, Prov. 6.23. I● is a sign God will destroy such, 1 Sam. 2.25. 2 Chron. 25, 16. Prov. 29.1. Deut. 29.19, 20, 21. The meanest child that will be warned is better than such, Eccl. 4.13. A man that will not be admonished, will become poor, though a King. Use 4. To teach such as are to warn others, to warn them from the Scriptures; from every vice to every duty. As Paul convinced the Jews, Acts 28.23. Use 5. To wean us from the vanity of affectation of much reading. Object. Much reading and study 1. helpeth a barren wit and weak judgement, by inventing new things, and clearing and confirming the old. 2. Solomon himself wrote many books, 1 Kings 4, 32, 33. Answ. Solomon's books that were not Scripture are lost, lest we should attribute too much light to them: Therefore no books for this admonition in ways of Religion to be attended to, but the Scriptures; others so far as they explain or apply these. Secondly, Books for other ends, not so much to be sought after for variety, but for choice. Thirdly, those books we do use, we should seek to digest them by sound judgement, and serious meditation. Eccles. 12.13. Let us bear the conclusion of the whole matter: Fear God, and keep his Commandments, for this is the whole duty of man. THese two last verses contain a second part of the conclusion of the whole Chapter: The former was a pithy exhortation to receive this book, and other books of Scripture penned and opened by the masters of the Assemblies, and given by Christ, v. 9: to 12. This latter is a consectary of the sum and scope of the whole book, which is summed up in these two, Fear God, keep his Commandments. Which is amplified by an Introduction calling for audience and attention, Let us hear the end (sum, conclusion) of the whole matter, to wit, of the whole foregoing discourse of the vanities of the creatures, and of all the conditions thereof. And confirmed by a twofold argument, 1. From the sum of man's duty and safety for this (to fear God and to keep his Commandments) is the whole of man, the whole duty of man, verse 13. the whole safety and stay of man, that which stayeth with him. 2. From the strict exactness of the last judgement, verse 14. Doctr. 1. It is a conclusion worthy of all attention; that the ends and scope of discovering and discerning all earthly vanities, is to fear God and keep his Commandments; the same course John Baptist took to the same end, Isai. 40.6, 7, 8. It's a conclusion worthy of all attention; for Solomon calleth upon himself as well as upon all his people, let us hear, etc. As a Cock clappeth his own sides with his wings, to stir up himself, before he awaken others with his crowing. For clearing this point it would be opened, 1. What is the fear of God? 2. What are meant by his Commandments? 3. What is meant by the keeping of them. The fear of God it is an holy affection of the heart, whereby we are affected towards God offended with the greatest terror, and towards God reconciled with greatest reverence, Heb. 12.28. godly fear, Isai. 8.13, 2 Psal. 90.11, & 119, 53. Luke 12.4, 5. 3 Heb. 1●. 28. Psal 130.4. Exod. 15.11. fearful in prais, Hos. 3.5. Hence being affected to God, offended with greatest terror, First, we eschew all sin whereby God is offended whether man take notice of it or no, Job 1.8, & 31, 21, 23. Secondly, no worldly dangers feared so much as God; displeasure, Luke 12.4, 5. Thirdly, No matter so weighty as to seek Christ in whom our reconciliation is wrought, 2 Cor. 5.11, 14. Hence being affected to God reconciled with greatest reverence, First, Christ in whom we are reconciled is most reverenced and adored, Psal. 130.4. and most closely cleaved to, Jer. 39.40. Secondly, His word most venerable and awful, Isai. 66.2. Psalm 119.16. Thirdly, Our own ability is disinherited and we walk in awful dependence on Christ in our whole service of God, Phil. 2.12, 13. Hebr. 12.28. Rom. 11.20. 1 Pet. 1.17, 18. Reverence arising from apprehension of his transcendent greatness, and goodness, we worship him, and endeavour to approve ourselves to him, to be accepted of him. 2. The Commandments, be the ten Commandments; Deut. 4.13. which is further explained in the Gospel by believing on Christ, 1 John 3.23. 3. To keep these Commandments is set forth by comparisons. As our way, Josh. 1.7. As our Treasure, Rev. 3.20, 21. As the apple of our eye, Prov. 7.2. And as our life and soul, Prov. 19.16. that is, with all diligence, faithfulness, tenderness, and pre-eminence. Reason 1. From the whole of man wrapped up in the fear God and keeping his Commandments; it is our whole perfection and safety; life maketh us equal to a Plant, sense to a Beast, reason to a man, grace (fearing God and keeping his Commandments) to Angels, Luke 20.36. Isai. 6.2. Psal. 103.20. It compleateth our conformity to the Image of God: It is our whole duty, and attaineth an everlasting happy estate Deut. 5.29. else we walk in vanity, Psal. 39.5, 6. and fear death, hell, the faces of men. Reason 2. From the vanity of seeking after God's fear, and yet not weaned from the vanities of the world, Mark 6.20. Reason 3. From the vanity of weanedness from earthly vanities, without learning the fear of God, and keeping his Commandments; such was all the devotion of Popery, leaving great estates, yea Kingdoms to live and die in a Friar's Cowl, Isai. 1.11, 12, 13. Reason 4. Of the attention due to this word and counsel: First, From the dulness of our hearing, Heb. 5.11. Secondly, From the weightiness of the duty, Text. Thirdly, From the noise of worldly matters and imbred lusts hindering our attention. Use 1. To refute the Antinomians who abrogate the Commandments, and in sum hold forth, Grace without Christ, Christ without Faith, Faith without the word of promise applied particularly to me by the spirit, And the word of the Gospel without the word of the law. Use 2. To teach us to make these two duties our whole work, Deut. 5.29. Eccles. 12.14. 14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. IN the former verse Solomon gave it for a conclusion of the whole Book, Fear God, and keep his Commandments. Which duty he presseth by a twofold Argument; First, from the weight of the Duty, it is the sum and safety of the whole man, verse 13. Secondly, from the universal and strict account which God will take of every work done under the Sun. Text. v. 14. So this last end of the book is the last end of the world. Doctr. There is no work, whether it be open or secret, good or evil, but God will bring it to judgement. No work] whether, first, Of the heart as counsels, thoughts, affections, 1 Cor. 4.5. Jer. 17.9, 10. Secondly, of the lips, as words, Matth. 12.36. Judas 15. Thirdly, of the hands, or other outward members of the body, 2 Cor. 5.10. Eccles. 11.9. Psalm 50.21. Not only of all the children of men, but even of evil Angels also, 1 Cor. 6.3: Though never so secret] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconditum, velatum, hidden or secret; so the word signifieth, not as the vulgar Latin turneth it, erratum, absurdly; for when he saith, pro omni errato, sive Bonum, sive malum sit, it argueth some erratum is bonum. But if it be an erratum, an error or fault, how is it good? if good, how is it erratum, an error or fault? See then their vanity that think the vulgar Latin authentical; or the Church of Rome infallible. God will bring all to judgement] many things in this world, Prov. 11.31. Psalm 58.10.11. All things whatsoever, at the last day, 2 Cor. 5.10. Rom. 2.16. Acts 17.31. Matth. 25.31, to 46. Reason 1. It is for the honour of God, to rectify all the iniquity of judgement-seats, and other obloquys here below, Eccles. 5.8. & 3.16, 17. with Micah 7.3, 4. As his infinite wisdom knoweth all iniquity, so his infinite justice cannot but give due recompense to all. Reason 2. It is for the honour of Christ, John 5.23, 29. To declare the honour first, of his power, in raising the dead by his voice, John 5.28, 29. Secondly, of his glory, Matth. 25.31. all the elements burning about him, 2 Pet. 3.10. all the Angels and Saints attending him, each one as bright as the Sun, Matth. 25.31. Judas 14. a glorious high Throne set in the air for him, Matth. 25.31. all the creatures presented before him, and bowing to him, Rom. 14.10, 11. Thirdly, the honour of his wisdom, in making manifest the secret counsels of all hearts, with all secret conveyances, and that particularly 1 Cor. 4.5. Luke 12.2. Fourthly, of his justice; both showing the cause of all his own administrations; why often it went ill with the godly, and well with the wicked, Esay 28.17. and rewarding all according to their works and the fruits of them, Jer. 17.10. which will not be accomplished whilst the world lasteth; neither the good that some have done by their laws, books, counsels, examples, etc. nor the evil of others. Reason 3. It is for the honour of the Church, and of all the godly, 2 Thes. 1.10. Micah 7.9. Use 1. For information, 1. That the account taken at the last day will be general, of all Nations and persons; and also particular of every singular cause and person, Rom. 14.12. Matth. 12.36. Psalm 50.21. And that not secret, but open, so as all men may judge of all secret conveyances, Luke 12.2. 1 Cor. 4.5. Secondly, that the day of judgement will be of longer continuance, than a night or day: For so many businesses of all Nations, and persons cannot be examined openly, in the space of a few hours or years: The day of grace is of many years of (1 Cor. 6.2.) so also is that of judgement. Use 2. To exhort to repentance, and faith, that he who shall be our judge, may be our Saviour, Acts 17.30, 31. 1 Cor. 11.31. 2 Thes. 1.10. Use 3. To bridle all licentiousness and boldness in sin, and pleasure in it, Eccles. 11.9. Acts 24.25. Use 4. To exhort to sincere and conscionable, awful, and fruitful obedience, 1 Pet. 1.17. 2 Pet. 3.11, to 14. 2 Cor. 5.9, 10. Text, v. 13, 14. Luke 12.1, 2. 1 Cor. 15.58. Use 5. To exhort to judge others sparingly and charitably, 1 Cor. 4.5. Rom. 14.10. Matth. 7.1, 2. Jam. 2.13. But to provoke them earnestly to prepare from this day, 2 Cor. 5.10, 11. Use 6. To encourage the Saints to patience, constancy, and comfort in well doing, and ill suffering, 1 Cor. 15.58. 1 Thes. 4.17.2. 2 Thes. 1.6, 7. FINIS.