A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that late pious and worthy divine, Mr. John Cotton ... ; published by Anthony Tuckney ...

A BRIEFE EXPOSITION UPON ECCLESIASTES.

THis whole Book is a Discourse not unseasona∣ble for this Countrey, 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 sonne 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 sonne of David, King in Jerusalem.
• 2. Vanity of vanities, saith the Preacher, vanity of va∣nities, all is vanity.

THe chiefe good of the sonnes of men, which the morall 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 finde or teach the true chiefe good? but this wise and good King, upon his own experience, both found it himselfe, and taught us to finde it after him.

The summe of his discourse standeth upon these two points: 1. That the chiefe good of the sonnes of men is not to be found in all the creatures under the Sun, nor in mens labours and waies about them. For they are all vanity and vexation of Spirit. 2. That it is to be found in the feare of God and keeping his Commandements, Chap. 12. v. 13.

These two verses contain, First, the Title of the book; wherein the book is set forth, 1. By the Authour: 2. And he by, 1. His condition, Coheleth. 2. His Linage, the sonne of David. 3. By his Office, a King. 4. The place of his go∣vernment, in Hierusalem, 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 Rhetorique:

1. An Hyperbole, vanity it selfe, for vaine.

2. Polyptoton, vanity of vanities.

3. Epizeuxis, the like sound continued in the same sen∣tence, 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 &c.

5. Epanalepsis, (the same sound repeated in the beginning

of the sentence, and in the end, vanity &c. all is vanity.

6. Anaphora (the same sound repeated in the beginning of the sentences) vanity &c. vanity &c.

7. Epistrophe (the same sound repeated in the end of the sentences) of vanities &c. of vanities.

8. Epanodos (the same sound repeated in the beginning and midst, in the midst and end) vanity, vanity, vanity.

9. Numerus Oratorius, t(he same number of syllables re∣peated in both sentences) vanity of vanities, vanity of vanities.

10. Climax, (the same sound continued and increased by degrees) vanity of vanities, vanity of vanities &c.

11. Paranomasia, (the repeating of like sounds, yet some∣what differing.)

2. This confirmed by the Testimony of Coheleth, saith the Preacher, vers. 2.

Chap. 1. Vers. 1, 2.

THe words of Coheleth] Solomon had four names. Solomon, Jedidiah, Lemuel, Coheleth, 2 Sam. 12.24, 25. Prov. 31.1, 4. and the Text. This name Coheleth is onely given him in this Book, when after long experience of all earthly va∣nities, he in his old age speaketh to wean his people from them, and teacheth them the feare of the Lord for their chiefe good.

It is a participle of a verb out of use in the Active voyce, yet in the Passive used to signifie, to be gathered, or assem∣bled; whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Congregation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then being a Noune or Participle of the Feminine gender, may im∣ply to us these three things:

First, Solomons gathering him selfe to the Church and As∣sembling therewith, when yet his wives, and many other Idolaters with them assembled to the Conventicles, and Synagogues of false gods.

Secondly, That in this true Church assembled, he was Anima concionans; in haec verba, he spake these words, or deli∣vered them in the Congregation, by word or writing, as a testimony of his repentance: which may also further appeare if we consider,

1. What he saith by his experience of the dangerous∣nesse

of enticing women, even his own; and of his deli∣verance out of their hands, as being beloved of God, Eccles. 7.26, 27, 28.

2. The frame of the whole book which speaketh sadly of the bitternesse of all earthly vanities, after his long ex∣perience of all of them in his old age.

Thirdly, that he delivered these things from his heart and soule, not out of any policy of State, to satisfie the peo∣ple. Psal. 68.11. Esay 40.9.

So the Feminine gender is expounded, Psal. 16.2.

Ʋse 1. To perswade us of Solomons repentance after his fall. Such as think he fell finally and totally, are not onely hereby refuted, but by all those arguments which prove the perseverance of the Saints, which are many and impregna∣ble; And besides by such other arguments as more peculiarly concern Solomon himselfe, as

1. Our Saviours testimony, that all the Prophets are in heaven, Luke 13.28.

Now Salomon was a Prophet, seeing the whole Scrip∣ture was penned by no other but Prophets and Apostles, 2 Pet. 1.19, 20, 21. Eph. 2.20.

Balaam, though he prophecied, as did also Saul, yet nei∣ther of them were Prophets, a spirit of prophecy rested not upon them. Ios. 13.22.

2. He is said to be loved of God, and therefore by Gods own appointment to be named Jedidiah, 2 Sam. 12.25.

Now Gods love is the pledge, as of Jacobs election, Rom. 9.13. so of Solomons; God is not wont to give names to things but according as he findeth them, or purposeth to make them; Whom he loveth, he loveth to the end, John 13.1. To say that was onely meant in regard of not ta∣king 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.

Ʋse 2. To teach us to accept this book with greater re∣spect. The Sunne never shineth more gloriously then when it breaketh forth out of some dark cloud: nor the graces of Gods Spirit, then when they have over-wrested some cloud of Temptations and sinnes, and break forth into

Repentance. So was it with David also in Psalm 51.

The sonne of David] which he mentioneth in sundry respects.

First, it is honourable to be the sonne of a Prince, Eccles. 10.17.

Secondly, it procureth the more reverence, a Prophet to be the sonne of a Prophet.

Thirdly, It is comfortable to be the sonne of a man after Gods own heart, for the Covenants sake, Gen. 17.7. and espe∣cially of David, for the promise sake made to him, and to his seed after him, 2 Chro. 7.11, to 15.

Ʋse 1. To procure reverent acceptance of the Doctrine of this book for the Penmans sake. For though it little skil∣leth what the pen be, of a Goose or Swans quil, or Ravens, yet when God delighteth to use such an instrument, so rich∣ly adorned with many priviledges, it challengeth from us the more due respect. It is a book written by the eldest sonne of Wisdome.

Ʋse 2. To teach parents that send their children to the University, to seek to excell in eminency of grace, and love amongst men. It will adde some lustre and credit to their childrens ministery, as Zachary and Elizabeths godlinesse (Luke 1.6.) did to John Baptist, and Davids to Solomons.

King in Jerusalem] King as having soveraigne power of life and death; to whom it belonged to be as a head to counsell, and direct, and rule the people; to be also as a shepherd to feed the people with wholsome lawes and in∣stitutions, and examples of good life, and to drive them from feeding in unwholsome Pastures upon unsavory va∣nities.

In Jerusalem] the City of God, the mother Church of Is∣rael, then a faithfull City, full of faithfull and good people, though afterwards an harlot.

He doth not say, King of Israel, as Prov. 1.1. but in Jerusa∣lem: intimating that his conversing in this faithfull City, amongst so many good people, was some means the sooner to bring him to a sight of his sinne, and to enditing and pen∣ning these words, which shew his repentance.

It could not be but that Solomon must needs read in the countenances of his people, when he came abroad to Church and Judgement-seat, and heare likewise by intel∣ligence of his wise Counsellors, how much the Citizens of

Jerusalem were grieved with his building Idolatrous Tem∣ples, and tolerating false worship in them: The which might well provoke him to a more serious sight of his sin, and to make mention of the City in the words that shew his repentance. Besides, in a Penitentiall discourse, the full latitude of titles is unseasonable.

Ʋse 1 To shew us that God useth instruments of all sorts in penning the Scriptures, as wel some Kings, (as David and Solomon) as some Fishermen, (as amongst the Apostles) and Herdsmen, (as Amos,) and Priests (as Jeremy:) that all sorts might meet with style and phrase of speech meet for them.

Ʋse 2. That it is no disgrace to any man, or to any mans children, to be Preachers; Solomon and David, both Kings and both Prophets; yea Solomon studying to teach the peo∣ple knowledge, Eccles. 12.9.10. The Angels, higher then the highest men, are all ministring spirits, &c. Heb. 1.14.

Ʋse 3. It is no unbeseeming Office for Kings to write good books, or to publish their repentance after their publique sins, Psal. 51.

Ʋse 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 avoyd sin, and to come out of it.

Ʋse 5. To adde still the more due respect to this book, penned by a King, and a King of the Church of God.

Ʋse 6. To teach Penitents, not to affect the expression of Titles or stiles of honour at large.

Chap. 1. Vers. 2.

Vanity of vanities, saith the Preacher, vanity of vani∣ties, all is vanity.

VAnity of vanities, &c.] The Logicall and Rhetoricall resolution of these words, is delivered above in ope∣ning the first Use.

Doct. 1. All things under the Sunne (whether creatures of God, or labours of men) are altogether vain, to the at∣taining of true happinesse: Or thus, Are excessively, divers∣ly,

wonderfully vain. The chiefe things which men seek for in this life, are vain in a threefold respect:

1. To finde the chiefe good in them.

2. To satisfie the soule, 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 Vers 3.14. and Chap. 2. vers. 3. In this sense Paul calleth all things losse (drosse, dung) Phil. 3, 7, 8. to wit, not onely without Christ, or in compa∣rison of him, but for the attainment of Christ or true hap∣pinesse.

The ground of this point may be most sitly shewed in opening the severall 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. Unprofitablenesse, 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 soule; and then what profit did they yield him? Prov. 11.4.

2. Emptinesse, 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. Lightnesse, 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 hol∣deth here, Psal. 31.6. Jonah 2.8.

5. Frustration or disappointment of the end, Psal. 127.1, 2. Unlesse the Lord build and keep the house and City, the builders and watchmans care wil fall short of the end they aime at, and so the work is in vain, James 1.26. 1 Cor. 15.14.

6. Frailty or inconstancy, vanishing away as smoak, 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 corporall, temporall

and therefore cannot feed, much lesse satisfie an eternall 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 shew the excessivenesse of the vanity of these earth∣ly things.

Vanity implieth they are not onely vain, but exceeding∣ly vaine; as vain as vanity it selfe.

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 shew, the multitude and variety of vanities hea∣ped up in earthly things. There is a rest (as it were) of vanity in them; or as Sampson speaks in another case, Judg. 15.16. heaps upon heaps.

3. For admiration. To shew the wonderfull and strange vanity of these things, he breaketh forth into this Exclama∣tion, Oh vanity of vanities, &c.

Ʋse 1. To shew us what a great change sinne maketh in the world; it doth as it were blast the vertue and beauty of the creature.

Time was before sin entred, when God saw all the crea∣tures to be very good, Gen. 1 31. Now after sinne had blown upon them, he looked upon them again, and all is vanity; Such a change wil sin make in us, and in our counsels and courses.

Ʋse 2. To shew us what a wofull change they make that fell their soules 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 doe they that change the Ordinances of God for accommodations which are under the Sunne.

Ʋse 3. To shew us the vanity of men beyond all crea∣tures, Psal. 119.89. He for whose sake all the rest became vain, is much more vain himselfe, Psalm 62.5. He is lighter then vanity, Esay 40.17.

Ʋse 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 rejoycing in them when we have them, Job 31.24, 25.
• 3. Griefe when we part from them, Job 1.21.

Ʋse 5. To exhort us to lay up better treasure then these earthly vanities, Matth. 6.19, 20.

Ʋse 6. For a sign of triall of our repentance; such as see nothing but glory, and goodlinesse in these outward things, Satan hath bewitched them, Mat. 4, 8. But such as see the extream vanity of them, have repented with Solo∣mon here.

Ʋse 7. To teach us, It is no vanity to teach the vanity of the creatures in Rhetorical elegancies; here are many Tropes of Rhetorick used; so Rom. 12.5. With these Cautions:

• 1. That the Rhetorick be suitable to the matter, grave and holy; else its bastard Rhetorick.
• 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 seale of his testimony to the vanity of all these earthly things, after the long triall of them, observe this:

Doctr. They that have had most triall of all earthly com∣forts, are most ready and best able to avouch the vanity of them.

Who could haste more to outward things, then 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 comming to passe by providence.

Reason 2. Experience is of great authority with men, as being an argument more sensible, and lesse subject to igno∣rance or errour.

Ʋse. To shew us a broad difference of earthly things from spiritual and heavenly; earthly things seem goodly and glorious, till we have them and good triall of them, and af∣terwards we find them altogether vanity: But heavenly things seem vanity till we have them, and good triall of them, then seem they excellent and divine; no gain, no glory, no comfort like to that which they yeeld.

Before we leave this verse, let us remove a false Collection which one maketh from this word: That Reading is Prea∣ching, because Solomon calleth his book (though read) the Preacher.

But for Answer, consider, 1. Solomon doth not call his book, but himselfe 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, follow∣eth not. For in writing a Minister may and doth make use of spirituall gifts requisite in a Prophet or Preacher, to the exercise of his ministery, 1 Cor. 14.1. but not so in reading; which even a School-boy may perform, that never attained any spirituall 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, &c. 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 happi∣nesse; otherwise, in all labour there is some profit towards the helping of our earthly estates, Prov. 14.23.

This verse is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dwelling upon the former conclusion, of the vantity of all things delivered in the for∣mer 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 un∣profitable towards the attainment of true happiness, Chap. 2.22. & 3.9.

Reasons from the disproportion of these creatures to our happinesse.

Reas. 1. All these creatures are under the Sun; but our happinesse is above it. Now as water can never ascend higher, nor carry any other thing higher then 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 temporall, our happinesse eternall, 2 Cor. 4.17, 18.

3. These things are changeable and unsetled, but our hap∣pinesse unchangeable.

Ʋse 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 behovefull to attainment of happinesse: as Afflictions, Psal. 119.67, 71.

Ʋse 2. To stir up to labour principally for heavenly bles∣sings, 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 commeth: but the earth abideth for ever.
• 5. The Sun also ariseth, and the Sun goeth down, and hastneth to the place where he arose.

THat which Solomon taught us in the former verse, the unprofitablenesse of all labour about worldly things towards the attainment of happinesse, 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 natu∣rall things, which in this whole Chapter he sheweth to be unprofitable to the attainment of happinesse, by two Rea∣sons.

1. The first taken from the want of such things as accom∣pany

true happinesse, to wit, stability, satiety, newnesse in naturall things. The Reason standeth thus:

The knowledge and study of such things as want stabi∣lity, satiety, newnesse, is unprofitable to the attainment of true happinesse. 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 mixt of the four Elements, which are gene∣rable and corruptible, come and goe, vers. 4.

2. Of the four Elements.

• 1 Of the Sun, the Chariot of fire, vers. 5.
• 2 Of the wind or ayre, vers. 6.
• 3 Of the water, vers. 7.
• 4 Onely the earth standeth still in the midst of all these restlesse motions.
  • 1 Partly as a center about which these move.
  • 2 Partly as a Theater upon which every generation commeth 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 sheweth, 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 passe away [passe 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 ge∣nerated, 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 faile, Mat. 12.25. Heat against cold, and moysture against drinesse, work continually one against another, till all be consumed.

Besides, in living creatures the disproportion between Calor naturalis and Humidum radicale, causeth dissolution; the food received breedeth not such kindly heat and moy∣sture as is daily spent, but a more milde heat, and more raw moysture.

Obj. How then could Adams 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 har∣mony, even by the same hand whereby he kept the wild beasts from preying upon the tame, allowing them to eat nothing but grasse, Gen. 1.30.

Reas. 2. From the curse which sinne 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 Patriarchs 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 dis∣solution and corruption.

Ʋse 1. To teach us (that which is Solomons scope) that the study of these natural things, is not available to the attainment of true happinesse; For how should that which is restlesse (and as Solomons word is; full of labour) procure us setled rest and tranquillity, which accompanieth true happinesse? The mind of man, as Philosophers have obser∣ved, is somewhat assimilated into the nature of the Ob∣ject which it studieth, and is conversant about: as Mari∣ners who are conversant about winds, and seas, and storms are more boysterous. Shepherds and Herds-men more brutish, Forresters more wild, Butchers more bloody, &c. So the study of these restlesse creatures leaveth the minde more restlesse.

In particular, the Study and Knowledge of the passing a∣way of one Generation after another, sheweth us our mor∣tality and misery, and thereby yeildeth us grief and vexati∣on, but no reliefe if we rest there.

Ʋse 2. To exhort us to lift up our hearts to true wisdom, by the consideration of this unsetlednesse of our Estates, Psal. 90.10. 12. Deut. 32.29. Prepare for a change, it is a comming, Heb. 13.14. Micah 2.10.

Ʋse 3. To exhort to weanednesse in our present conditi∣on, and contentment in all Estates, 1 Cor. 7.29, 30, 31.

Ʋse 4. To exhort to fruitfulnesse in good things whilst we here abide, 2 Pet. 1.13, 14, 15.

Doct. 2. As one Generation passeth away, so another commeth.

The Sun setteth and ariseth the same againe; 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 alwayes 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 yeild reve∣rence and obedience to the elder, which cannot be, unlesse one generation be comming on as another passeth away.

Ʋse 1. To refute the Pythagorean dotage of returning of the same persons again many years after their death.

Ʋse 2. To stir up the Generations passing away to be helpful to the generation comming on, in good counsels, instructions, examples, &c. Psal. 71, 18. & 78.3, 4. Isay. 38.18, 19.

Ʋse 3. To teach the younger sort as they come after, so to make some benefit of their Ancestors going before, ob∣serving whatsoever was commendable in them, and imita∣ting it; and eschewing whatsoever was evil and dangerous, Zach. 1.5, 6.

Doct. 3. Though one generation passes away, and another commeth on; yet the Earth abideth for e∣ver.

As one harvest is gathered another commeth, yet the earth or soyl still remaineth, standeth:

Rea. 1. Gods word establishing it, and that even upon nothing Psalm 33.9. Job 26.7.

Ʋse 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 throw∣eth 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.

Ʋse 2. To moderate our desires after the earth, and earthly things, which we must leave behinde us, and can∣not carry away with us, 1 Tim. 6, 7, 8. Psalm 49.17.

Ʋse 3. To reprove our unstayednesse to stand in good wayes, 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.

Ʋse 4. To exhort to the building of our hopes of salva∣tion upon Gods 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 la∣bour, and empty of yeilding satisfaction to the minde, and of variety or newnesse, is unprofitable to the attain∣ment of true happinesse.

This is the ground upon which Solomon buildeth the un∣profitablenesse of the labour of the mind about the know∣ledge of natural things.

1. They are full of labour or restlesse motion, vers. 8.

2. They yeild 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 newnesse or variety in them, which argu∣ing would not hold, unlesse this Doctrine be presupposed as a ground.

Reason of it from the nature of such things wherein true blessednesse 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 Gods spirit, the word of promise, the Covenant of grace and peace. But natural things which are themselves in per∣petual motion, they leave our minds restlesse.

2. Do satisfie the mind and heart of a Christian; his eye would ever see the favour of God, and the light of his coun∣tenance 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, implyeth either

1. That a man careth not to see or hear any more of

them, as having enough of them, and yet would have some∣thing 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 doe yield true satisfaction to the eye, and eare, and taste, when as a man is desirous alwaies to see and heare, 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 seeth and heareth, would have more of it, and yet cannot attain it, and thereupon is vexed: as Aristotle, not fully comprehen∣ding the course of Euripus, is said to have cast himselfe into it; and so is it also meant here in sundry difficulties of natu∣rall things.

Thirdly, Are new; full of fresh and sweet variety of newnesse: To a new creature, behold all things be∣come new, 2 Cor, 5, 17, Not onely within him, new mind new judgement, new conscience, new heart, new af∣fections, (new joyes, feares, griefes, cares, desires, &c.) new speeches, new life; But also without him, new com∣pany, &c.

Yea those things he busieth himselfe about, they yeild him continually new matter to be refreshed withall: 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 oftner read, still yieldeth us more knowledge, new comfort, &c. Paul speaketh not of the estate of glory, but of grace, when he saith, Eye hath not seen, nor eare 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 feele a new, fresh, sweet savour in them, as oft as the seeing or hearing of them is renewed, Lam. 3.23.

Ʋse 1. To wean us from placing our happinesse in the study of the creatures: There is no rest in them, no satis∣faction to the mind, no such newnesse, as in those things wherein true happinesse standeth. Some of the Philosophers

placed happinesse in contemplation (meaning of the crea∣tures) but sheweth they were deceived. Many a man thin∣keth, 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 newnesse.

Ʋse 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, &c. These will answer our hearts with rest, and fulness, and newhesse of comfort and contentment.

Ʋse 3. For triall of our happinesse, 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 satis∣fying the mind with contentment and newnesse, we have misplaced our happinesse.

But if we finde rest, and satisfaction, and newnesse in the things we are conversant about; it is a signe we have cho∣sen heavenly things to place our happinesse in. A right choyce.

From the Sunnes motion, vers. 5. observe

First, (against Coperni us) that the Sunne standeth not still, but the earth, Psal. 19.5.

Secondly, against the opinion of such that doe think the Heavens and Planets are moved by Intelligences. The same is here said to arise and goe down, to hasten, not to be car∣ried or moved passively, Psal. 19.5. the Sun is said freely to run his course, or which is all one, to rejoyce to run it.

Thirdly, the Sun is endued with life; for whatsoever stir∣reth and moveth it selfe in his own place, is quick and liveth.

There is a double life in things, yet comming short of sense: 1. Vegetative, as the Plants and Herbs. 2. Loco∣motive, as in the Stars.

This also is implyed in the order of the works of the Creation; where proceeding from things lesse 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 Winds motion, vers. 6. observe

The freedom of the motion of Gods Spirit, blowing where it listeth, John 3.8.

From the motion of the Rivers, vers. 7. observe.

First, the originall of Fountaines to spring from the Sea.

Aristotles 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 Fountaines to the Sea, from the Sea to the Fountains; then the same place should be higher and lower then it selfe; will not hold. For some parts of the Sea are lower then the Fountaines, and into them the Fountaines send forth their streams to run; other parts of the Sea are as high, or higher then the Fountaines, 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 Foun∣taines.

Plato's Barathrum in the hollow Caverns of the earth, which he maketh to be the originall of Fountaines, is hence also refuted, unlesse he derive the supplying of that Bara∣thrum from the Sea.

Secondly, that the earth, through which the Sea waters passe to the Fountaines, doth percolate and strain the Salt out of them; else, as the sea waters are salt, so would also the Fountaine waters be.

That some fountaines 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 thankfull returning what we re∣ceive 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 idlenesse; the Sunne (the chariot of fire) the wind, the waters, are all in conti∣nuall motion. And though the earth abide and stand, yet it is continually fruitfull, 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 hindreth not the happinesse 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 sheweth us the want of newness in these things under the Sunne, 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 here∣after, vers. 9.

Secondly, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 im∣plied, If these things that seem new to us, have been in old time, How commeth it we never heard of them before? vers. 11. which is amplified by the like forgetfulnesse of things now in after-ages, vers. 11.

The Doctrine of the ninth and tenth verses may be ope∣ned in handling this point,

There is no new thing under the Sunne.

It may seem a Paradox at first sight: for it may be said, what is that which all men (like the Athenians) enquire after? News; if there be no new thing, Acts 17.21. why are men taxed for hunting after new fashions in Apparrell

(especially English men, as unfit to be suited as the change∣able Moon) if there be no new thing? will God again de∣stroy the world with water? Gen. 9.11. was it not a new thing for God to deliver the Law with lively voyce from heaven? Deut. 4.32, 33. was it not a new thing, or shall it be again repeated, the Sunne to stand still, or to goe 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 interpreta∣tions 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 naturall bodies; and that alledged of Origen, touching Plato's great yeare, of 49000 yeares, where∣in he would have all the Starres to come to the same Posi∣tion, and so all things to return again in the same course. But to touch onely those which come neerer to the truth; Some have thought (amongst whom Hierome) that all things now done, were first in Gods Predestination; but though that be a truth, yet not pertinent here: For Gods Prede∣stination is above the Sunne; and things done here accor∣ding to it, are new still under the Sunne, as having never been done under the Sunne before. Besides, Gods Prede∣stination 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 happinesse, nor any new way to attain it.

But Solomon seemeth to speak of the want of new objects to eye and eare, whence it commeth to passe that they are not satisfied, vers. 8.

Others (and that rightly) conceive him to speak of na∣turall things, and their naturall actions. Avicen. sup. Q. 91. A, 1.

For of these Solomon here discourseth, to prove that hap∣pinesse cannot be found in the knowledge of these, because

they are wanting in newnesse and variety. As if he should say, Natura nihil molitur novi. Though upon this particular occasion he seemeth to reach further, in denying newnesse to the common affaires of men in the world.

For vers. 11. he denieth remembrance of former things, which is not wont to be taken up about naturall bodies, or the actions of them, but especially about men and their affaires.

And indeed in Civil matters there be the like manners of men now as of old; the like causes and successes of warre and peace &c. whence the knowledge of History of former times is so much behovefull: so in Church matters, like dis∣position 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 generall judgements, Luke 17.26, to 30.

Ans 1. For answer therefore to the former doubts, Solo∣mon speaketh not of Gods miraculous and extraordinary actions, whether of judgement or grace: such as the drow∣ning of the world, the standing of the Sunne, the Birth and death of Christ, the writing of the Scriptures, &c. 2 Pet. 3.4, 5, 6.

Ans. 2. He speaketh of naturall bodies, and the whole course of nature; nature worketh now as from the begin∣ning, Natura nihil molitur novi, but upon some accidentall defect, or superfluity in the matter.

Ans 3. The Artificiall 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 stale and old like other things, Psal. 102.26. Heb. 8.13.

Only God our happinesse is alwaies the same, Psal. 102.27. Heb. 13.8. and ever is new. Abrahams Covenant is still the New Covenant.

Ʋse 1. To shew us the emptinesse of the knowledge of the creature to bring us to happinesse.

Where newnesse is wanting, sweetnesse and full content∣ment is wanting.

Ʋse 2. To exhort to seek after the favour of God, the blood of Christ, the fellowship of his Spirit, the knowledge of the word, &c. These things yield a daily new freshnesse, 2 Cor. 5.17. Lam. 3.23.

Doct. 2. Matters of former times are buried in forgetful∣nesse.

Reas. 1. Mens negligence to recount them, or to search after them.

Reas. 2. Mens unthankfulnesse, not rehearsing them to posterity.

Reas. 3. Emulation, envying the propagation of others good name.

Reas. 4. Gods just judgement, cutting off the memory of some persons and things from off the earth.

Ʋse 1. Not to wonder, though so many things seem new to us, which yet have been before, seeing former things are forgotten.

Ʋse 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.

Ʋse 3. To exhort to godlinesse, which bringeth an ever∣lasting good name, Prov. 10.7. Psal. 112.6.

Eccles. 1.12, 13, 14, 15.

• 12. I the Preacher was King over Israel in Ierusalem.
• 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 straight: and that which is wanting cannot be numbred.

NOw followeth in these verses the second Argument, whereby Solomon proveth the vanity and unprofitable∣nesse of the study and knowledge of Gods works in nature to the attainment of happinesse 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 Hierusalem, 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 Hierusalem 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 streighten things crooked, or to sup∣ply defects.

Doctr. 1. To study the nature and course, and use of all Gods 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 sonnes of men, even to Kings also, vers. 12, 13. Prov. 25.2.

Reas. 1. Gods glory which is seen in the creatures, Psalm 19.1. & 145, 10. Rom. 1.20. It is a disgrace to a good work∣man not to look at his work, but to sleight it.

Reas. 2. Our own benefit; both of body for health, as in the knowledge of many medicinall things; and of soule 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.

Ʋse 1. To reprove the streight-heartednesse of most, who study no further the creatures, then for necessity or pastime. The Gentleman onely observeth so much of the nature of Dogs, and Haukes, and Phesants, and Partridges, &c. as ser∣veth for his game. The Tradesman looketh onely at the nature and use of such things as whereby he getteth his li∣ving, whether Sheep, Beasts, Skins, Wool, Spices, Fishes, Foule, &c.

But studying the nature of all things, which by observa∣tion and conference men might learn one of another, would enlarge our hearts to God, and our skil to usefulnesse to our selves 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 Schollers here are not to be excused, who study onely some generall causes and properties of the creatures, as the principles of naturall bodies, their motion, time, place, measure, &c. but neglect to apply their studies to the nature and use of all things under heaven.

Doctr. 2. Those businesses which God setteth us about, we are to set our hearts and best endeavours upon them. God laid this sore travel upon men, and Solomon gave his heart to seek and search, &c.

Reas. 1. Gods wholy we are, and therfore to employ our whole selves at his appointment.

Reas. 2. His blessing is upon the Industrious; his curse upon the negligent, Prov. 10.4. Ier. 48.10.

Reas. 3. All the opportunity we have of taking paines to any profitable use, is in this life, Eccles. 9, 10. Time spendeth fast, and should be redeemed, Ephes. 5.15, 16.

Ʋse. To reprove slacknesse and idlenesse in any Calling; whether the study of nature or other. It is not for men to say they have nothing to doe, or to stand idle, because no man hath hired them, Matth, 20:6, 7. Behold a world of creatures for thee to study upon. If God lay a sore travaile upon the sonnes of men, it is not for Kings to neglect it, but even they to give their hearts this way.

Doctr. 3. Such as speak by experience, speak with autho∣rity. 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.

Ʋse 1. To teach young men who want experience, to be the more modest in speech, Job 32.6, 7.

Ʋse 2. To Teach Ministers especially to know by experi∣ence 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 know∣ledge of the creature, finde both the creatures and the knowledge of them vain and unprofitable to the attain∣ment of happinesse, yea tending rather to the vexation of the spirit, vers. 14.

For the Philosophers by the wisdome gathered from the creatures, knew not God in the wisdom of God, that is in Christ, in whom alone our happinesse is, 1 Cor. 20.21.

Unprofitable to happinesse, but rather yielding vexa∣tion.

1 Because they lead us not to happinesse.

2 There lieth a curse upon the creature ever since the fall, Gen. 3.17. Rom. 8.20.

3 Because of the difficulty of the searching out of many secrets in nature, as the cause of the Seas flowing, the motion of the Moon, the Loadstones drawing of Iron, and looking towards the North-pole, sundry Sympathies, & Antipathies of the creatures: It is said by some to be the death of Ari∣stotle that he could not comprehend the cause of Euripus seven times ebbing and flowing in a day: Because I cannot comprehend thee (saith he) thou shalt comprehend me; and so is said to have thrown himselfe into it.

4 Because the study of nature healeth not the sinfull de∣fects of nature in our own spirits, which is the reason Solo∣mon rendreth, vers 15.

Ʋse 1. To teach Scholers and other Students of nature, so to study it, as not to place felicity in the creatures, or in the knowledge of them; They are vain and vexing if used to that end. Solomon doth not bring a causlesse evill report upon the world, as the spies did upon Canaan.

Object. But doe not many Schollers acknowledge they finde great contentment, yea sweetnesse in the study and knowledge of the creatures?

Answ. 1. True, they may, if they use the creatures and the knowledge of them not to finde happinesse in them, but to those other ends for which God made them, mentioned in Doct. 1. pag. 23.

2. Though many think themselves happy by such specula∣tions, it is because they cast not up their accounts, as Solo∣mon here doth, to see what true Reformation of their own perversnesse, or supply of their defects they have found thereby.

Ʋse 2. To teach all men, neither to satisfie themselves in such things as reach not to the healing the crookednesse of their natures; nor to the supplying of the defects thereof. How vain then are they that see not the vanity of wealth, honour, pleasure, all earthly things, which are all of them short herein?

Doct. 5. The crooked perversenesse, and sinfull defects of our nature, are not healed by the knowledge of Gods works in nature:

A threefold crookednesse is in our nature.

1. We act not from a right principle, from God in Christ, but from our selves.

2. We act not by a right Rule, Gods will and word.

3. For a right end, Gods honour; but our own ends.

Defects also Innumerable, First, in gifts, Secondly, in Acts; as in Thoughts, Words, and Works.

Hence the Philosophers themselves, as vicious as others in pride and vainglory, in wantonnesse, in covetousnesse, in flattery, &c.

Yea they are more averse and backward to embrace the Gospel then the common sort, Acts 17.18, 32.

1 Naturall bodies cannot reach to the healing of our soules.

2 The vertue of the creatures is finite, as themselves be; but it requireth an infinite power, even a new creation, to heale our crookednesse, and to supply our defects, Psalm 51.10.

Ʋse 1. To shew us the depth of our corruption; no crea∣ture is able to make our crooked spirits streight, or to supply our defects, which are innumerable.

Ʋse 2. To stir us up to the knowledge of Christ, whom to know, is eternall life, John 17.3. He rectifies our croo∣kednesse, and supplies all our defects. John 1.16.

Eccles. 1. v. 16, 17, 18.

• 16. I communed with mine own heart, saying, Loe, I am come to great estate, and have gotten more wis∣dom then all they that have been before me in Je∣rusalem: yea, my heart had great experience of wisdom and knowledge.
• 17. And I gave my heart to know wisdom, and to know madnesse and folly: I perceived that this also is vexation of spirit.
• 18. For in much wisdome is much griefe: and he that encreaseth knowledge, encreaseth sorrow.

SOlomon having taught us, partly by the nature of the creatures themselves, and partly by his own experience, that happinesse is not to be found in the creatures;

He now proceedeth to enquire after happiness, in making triall and use of those blessings which God had given him;

• 1 Great Estate.
• 2 Great Wisdom.

Which point he delivereth by declaring,

First, His communing with himselfe, what gifts he had received, which were two, 1 Great Wisdome. 2 Great Estate;

Amplyfied, 1 A Minore, Greater then any before him in Hie∣rusalem.

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 madnesse and folly, to wit, by experience; thus making use of this great estate, to know the worth and be∣nefit of sensuall blessings, mentioned Chap. 2. v. 1, to 10. which to do in way of seeking happinesse therein, he calleth madnesse and folly, vers. 17. &c. 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 obser∣vation taken from the sorrow accompanying and following wisdome, v. 18.

Doct. 1. Solomon in his time attained to great excellency both of outward Estate, and inward wisdome!

His Estate was great,

1. In wise Princes and Counsellors, 1 Kings 4.1, to 6. & 2.6.

2 In provision for his houshold, 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 beautifull 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, &c. &c. 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 Aegypt, 1 Kings 10.28, 29.

3 By presents, 1 Kings 10.25.

4 By Husbandry: For those Officers that served his houshold every moneth, were overseers of his Heards and Flocks, and Vineyards; this care he adviseth his sonne, Prov. 27, 23, to 27.

His Wisdome was great,

First, By the meanes of it.

• 1 From his youth up, by Gods 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. &c. 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 wisdome and blessednesse, that of his fulnesse we might all receive supply of all our wants, John 1.16.

Ʋse 1. To teach us the right and ready way to attain wealth and wisedome, and to procure it to our children; which are

• 1. Upright-heartedness, giving up our wills to be guided by Gods will: For that is an heart after Gods heart.
• 2. Prayer for wisedome above wealth or any other outward blessing, 1 Kings 3.11, 12, 13.
• 3. Just and honest dealing, without bribery or par∣tiality: Solomons Throne was established by ju∣stice; He never wronged any.
• 4. A wise care reaching to the outmost corner of all our affaires.
• 5. Bountifull dispensing the talents we receive to publique good of others.

Ʋse 2. To teach us not to rest in inward gifts, or out∣ward blessings, to preserve us from falling, but in humble∣ness 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 himselfe what inward and outward blessings he hath received.

Solomon communed with his owne heart, Lo I am come to great Estate, and have gotten more Wisdome, &c. Psalm 126.3.

Reason 1. How shall we else be thankfull to the Lord for the blessings we enjoy?

Reason 2. How shall we else employ the talents we have received to Gods best advantage?

Ʋse. To teach all men, especially great men, to follow Solomons example herein. A Steward that never setteth downe his Accompts, what he hath received of his Lords moneys, will never make a good Accompt of the expence 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 mans heart to knowledge is the way to obtain.

I gave my heart to know, &c. and I perceived, &c.

Reason 1. From the hearts dominion or commanding power over the whole man; It setteth the senses awork, to look about and listen; the minde to understand; the judgement to consider and observe: the memory to keep up whatsoever might make for the gaining of know∣ledge.

Reason 2. The heart set upon a thing will also deal with God about it, and neglect no other meanes.

Ʋse 1. To teach Students to give their hearts to know∣ledge; which is done 1. By esteeming it a Singular thing. 2. By cleaving to it with earnest Affection.

Ʋse 2. To stir us up to seek the knowledge of that wise∣dome much more, the beginning whereof is the fear of the Lord. For if Solomon gave his heart here to the know∣ledge of that wisedome 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 mans part seriously to observe and con∣sider what good he getteth by his own wisedome, verse 17. To know wisedome] He meaneth to know it experimentally, to know the worth and benefit of it.

Reason 1. It is the part of wisedome to observe the good∣ness of every thing (as knowledge observeth truth) and therefore it should not be wanting to observe the goodness of it selfe. The eye can see each thing but it selfe; but it is the glory of wisedome (the eye of the soule) to see it selfe with reflecting upon it selfe.

Reason 2. Else we shall take this talent in vaine, if wee doe not consider what it is good for: otherwise we shall ei∣ther undervalue it, or overvalue it.

Ʋse. To reprove a common fault in Schollers, who seek to gather more and more knowledge, but never consider what to doe with it, or what use to put it to, or what them∣selves are the better for it. All things but the last end, are no further good then as they lead to him; He onely good in himselfe and for himselfe: 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 it selfe,

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 ovr selves to make use of our great estate according to the nature of it, will give us to know by expe∣rience madness and folly.

Solomon had observed (in vers 16) that God had given him a great Estate, and great Wisdome. In this 17 verse he gi∣veth his heart to know the use, and benefit, and worth of both: of Wisedome 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 mad∣ness and folly. Thus he interpreteth himselfe, 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 mans selfe of store of Servants, costly Apparel, rich Furnicute, Gold and Silver, musical Instruments, as is shewn 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 Af∣fection.

Madness (in the Original) implyeth two things:

• 1. A fond delight in rejoycing and exalting a mans selfe: Selfe-applauding.
• 2. A vain-glorious boasting to others, even sometime with loud clamours and cracking, celebrating a mans selfe, and affecting to be celebrated of o∣thers.

Both these are found to arise in a mans spirit, upon his faire buildings, sumptuous provision, and furniture, and attendance, goodly and pleasant gardens, Orchards, &c. Dan. 4.30.

Folly is a dullness, and fondness or weakness (Stupor sen∣sus 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 finde discerning and savouring of heavenly things much dulled.

Ʋse 1. To call upon men of great Estates to consider

what good they get by their great Estates, and their em∣ployment of them. If they employ them about great buil∣dings, rich furniture, &c. as Solomon did, chap. 2. verse 3, to 8. then consider if madness and folly be not their por∣tion.

Ʋse 2. If mens callings require the employment of their Estates in sundry of these things, then it behooveth them e∣specially to watch over themselves, lest madness and folly grow upon them.

Ʋse 3. To exhort men of great Estates to employ them not so much according to nature, which breedeth in the owners madness and folly; as in liberality to the poor, ho∣spitality to strangers, maintenance of Church and Com∣monwealth, &c. So may we wisely lay up a good founda∣tion for time to come, Luke 16.9. 1 Tim. 6.18, 19.

Doctr. 4. Much wisedome bringeth with it much grief, sorrow, and vexation of spirit: and the more wisdome, the more grief.

The wisdome he here speaketh of is an acquisite wisdome, to wit, natural or civil wisedome, gotten from the observa∣tion of the creatures, or of humane affaires.

Reason 1. From the meanes used for the getting of this wisedome, Reading and Meditation, which are weariness to the flesh, Eccles. 12.12. Study heateth the brain, in∣tendeth and stretcheth the minde, as if the body were stretched on the Rack, yea sometimes to the breaking of a mans wits. As in wrestling there is striving, then weari∣ness, then despaire of overcomming, then giving over, then taking it up againe: So in Study againe and a∣gaine.

Reason 2. The curse of God upon the body of the crea∣tures causeth that no use can be made of them, but with some sweat to the body, some griefe and vexation to the spirit.

Reason 3. Envy and Emulation in others, which breedeth a learned man disturbance, indignation, and vexation, and discontentment in our selves that we are so much neglect∣ed, nor better respected then others of less eminency, as we conceive.

Reason 4. The more knowledge we attaine, the more wee see our own ignorance, which addeth much grief.

Reason 5. Much study drieth up the sweetest moysture in

the body, whether blood or marrow; consumeth the cheer∣full sprits, and so breedeth morosity and harshness, which is a vexation to a mans self and others.

[Calvin desired the Senate of Geneva to pardon his mo∣rositie.]

Reason 6. The vanity of this wisedome falling short of Christ and his grace; which is true wisedome, 1 Cor. 1.21.

Ʋse 1. To reprove a foolish conceit of ignorant people, that think Ministers and Schollers 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 Ploughmans employment is a pastime to theirs; his la∣bour strengthneth his body, but theirs wasteth body and spirit; whence it is the one so long a time outliveth the o∣ther.

Ʋse 2. To teach men to beare the more with Schollers and Wisemens weakness and morositie: they are incident to their callings.

Ʋse 3. To teach wise men to see if this be not the fruit of their wisedome. If yea, then to seek after that wise∣dome, which maketh blessed, and addeth no sorrow with it, Prov. 3.17.

Eccles. 2.1, to 11.

• Verse 1. I said in mine heart, Goe 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 tryed what happiness might be found in his great wisedome: 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 himselfe, in this Soliloquy, to enjoy pleasure, verse 1. since he cannot finde happiness in wisdome, Goe to now, I will prove thee, &c.

2. He delivereth his judgement of it, verse 1, 2. It is Vani∣ty, Madness, good for nothing, what doth it?

3. He hath declared by particular induction the speciall delights he gave himselfe 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 Cattel, verse 7.
• 4. House-keeping.
  • 1. Retinue, verse 7.
  • 2. Wealth, verse 8.
• 5. Musick, verse 8:

4. He amplifieth his enjoying of these

• 1. By his joynt laying hold of (diverse) wisdome, verse 3.
• 2. By the end he aymed 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 himselfe in them all, as being his por∣tion, 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 our selves in way of encourage∣ment addeth strength and freedome 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 our selves as in others.

Reason 2. They presuppose a judgement satisfied in the lawfulness and expediency of that we goe about: out of the abundance whereof the mouth speaketh words of en∣couragement.

Ʋse 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, &c.

Ʋse 2. To teach us to use the like conference with our selves 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 our selves to pleasure and laughter to finde happinesse therein, is vanity, madnesse, unprofi∣tableness.

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 frolick it in the midst of so many sins and dangers, is not the part of a wise man, but of a mad man ra∣ther, Dan. 5.7. James 4.9.

Ʋse 1. To reprove the vanity and madness of Epicurean gallants, voluptuous livers.

Ʋse 2. To exhort us to believe Solomons experience, who hath proved it to our hand; and not to place and seek hap∣piness in mirth and jollity, Psalm 4.6, 7.

Eccles. 2.3, to 11.

• Verse 3. I sought in mine heart to give my selfe unto wine, (yet acquainting mine heart with wisedome) and to lay hold on folly, till I might see what was that good for the sons of men, which they should doe under the Heaven all the dayes of their life.
• 4. I made me great works, I builded me houses, I plan∣ted me vineyards.
• 5. I made me Gardens and Orchards, and I planted trees in them of all kind of fruits.
• 6. I made mee pooles 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 cattel, 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 gat me men-singers, and women-singers, and the delights of the sons of men, as musicall instruments, and that of all sorts.
• 9. So was I great, and enereased more then 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 rejoyced 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 mans self to seek his chief joys and happiness in outward comforts and delights, is to take hold of folly.

Solomon here seeking to give himselfe to wine and great buildings and planting, and gatherings of wealth and cat∣tell, as also to great retinue and musick, to see what was the chief good thing of the sons of men, saith here of him∣self he layd hold on folly, vers. 3.

Reason These outward delights deeply tasted of do dull and stupifie our minds to the discerning and relishing hea∣venly and spirituall 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 sonne to prophane Esau.

Feeding of sweet meats does take away the taste of our drink: so doe these outward delights fed upon, infatuate the soule, to the disrelishing of the water of life.

Ʋse 1. To shew us how much more folly it is to give a mans selfe to seek pleasure in unlawfull delights, as in drun∣kennesse, whoredome, Cards, Dice, Interludes, &c.

If all lawfull fruits tasted on doe not satisfie; how much

lesse will it satisfie us, or blesse us, to taste of the forbidden fruit?

Ʋse 2. To wean us from placing our chiefest contentmen•• even in these lawfull profits and pleasures. It is but folly to set ••our hearts upon transitory sensuall blessings, which are but trifles in comparison of Spirituall and Eternall blessings.

Ʋse 3. To stir us up to lay hold of eternal life, the fa∣vour of God, the pardon of sin, the grace of Gods spirit, the wayes of obedience to Gods Commandements. This is as true wisdome, as the contrary is folly.

Ʋse 4. To watch over our spirits, least they grow unsa∣voury, the more we enjoy outward sensual contentments and delights.

Doct. 2. Wisdome may be held with the large seeking after delight, in these outward things, but with much hazzard.

Solomon in the end almost lost himself in these sensual de∣lights.

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 licentiousnesse.

Reas 2. The body pampered with all contentments, kicketh against the spirit, Deut. 32, 15. 1 Cor. 9.37.

Ʋse 1. To discourage us from making like tryal as Solo∣mon here did, whether mans chiefe good might be found in outward pleasures and profits. His wisdome was much hazzarded in so doing, yea blemished and Eclipsed; how much lesse shall our lesse wisdome hold out in such tryals?

Better is it for us to trust and believe Solomons experi∣ence, 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 rejoyce in these outward things (pleasures or profits) though not to seek or place our happinesse 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 meanes to stir up our selves to the cheerful and thankful service of God, Deut, 28.47.

Reas. 3. It doth good like a medicine, healing some bo∣dily infirmities, and strengthning to each good duty, and to freedome in it. Prov. 17, 22. Neh. 8.10.

Reas. 4. Hilaritas in Domino est indicium animi hene sibi con∣scij, godly cheerfulnesse is a token of a good conscience, Prov. 15.15.

Ʋse 1. To teach us not to defraud our selves of such law∣ful delights, as the Lord alloweth us, in the good things we enjoy: we shall do him and our selves also injury in so doing.

Doct. 4. He that shall take a just account and survey of all the happinesse he getteth by his worldly profits and pleasurts, shall finde for his felicity, vanity; for tranquillity of minde, vexation of spirit: for advantage, no profit.

Reas. 1. Of Vanity.

1. God never sowed mans happinesse in those outward things; how then shall we there reap it?

2. Gods curse hath brought vanity upon the whole crea∣ture, 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 our selves 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.

Ʋse 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.

Ʋse 2. To teach men that enjoy these things, not to pre∣sume of more good to be found in them then there is in them; no happinesse can be in them: seek that in better things; he that looketh not for much from the creature, shall never be much deceived.

If happinesse 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 my self to behold wisdom, and mad∣nesse 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 wisdome excelleth folly as far as light excelleth darknesse.
• 14. The wise mans eyes are in his head, but the foole walketh in darknesse; and I my selfe perceived also that one event hapneth to them all.
• 15. Then said I in my heart, as it hapneth to the foole, so it hapneth 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 then of the fool for ever, seeing that which now is, in the daies 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 wisdome and folly severally and in part, now commeth to consider of them joyntly, in comparison one with another, whereof he rendreth the reason, vers. 12. because no man had better ex∣perience of both of them, then himselfe. His singular expe∣rience, though but of one man, may stand for a generall ob∣servation, 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, then 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 blindnesse: Or of him whose eyes

• are in his head, above him who walketh in darkness. vers. 14.

Secondly, He equalleth wisdome 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 acknowledgment of this vanity, besalling wisdome and wise men, which is to finde 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 dye alike, v. 16.

The effect of which in himself, he sheweth to be, hatred of his life, arising from the sense of the grievousnesse of this passage of Gods worke, together with the vanity and vexation of spirit, which each thing yeildeth 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 joyntly also in comparison one with another.

Thus wise Solomon to give the more right sentence of wisdome and folly, doth not only consider them in their own worth and use apart, (which in case of placing happi∣nesse in either of them, he findeth to be vanity) but also he turneth his heart to consider them joyntly, in comparison one with another.

Reas. 1. It is the nature of a comparison to yeild much illustration and light to the things compared, which much helpeth the judgment to discerne 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 content∣ment.

Ʋse 1. To teach us to doe the like in all such things whereof we would take a just estimate: as in conceiving aright of our wisdome, wealth, poverty, liberty, restraint, credit, discredit, husbands, wives, children, friends, neigh∣bours, &c. comparing them with the estates of others worse then our own, it will make us the better contented with our own portion: Comparing them with the estates of others better then our own, will abate our pride.

Doct. 2. It is for men of Solomons worth to make Solomons comparisons.

He knew by Gods own voyce to him, that none should succeed him in wisdome and wealth, 1 Kings 3.12, 13. and therefore he might safely compare his own singular expe∣rience of the worth of wisdome and wealth, honour and pleasure, with the experience of all that should come after him.

Reas. 1. Unlesse a man do know his own eminency a∣bove all others in the things whereof he maketh compari∣sons, he will appeare no better then vaine-glorious, if not ridiculous. Campian challenging both the Universities, though his cause had been as good as he presumed it to be, yet comming short of sundry learned men in the knowledge of the Greek Tongue, exposed himselfe to just disgrace.

Goliah defying the whole Hoast of Israel, and yet not knowing the eminency of the strength of faith, above that of Spheare and Sheild, made himselfe a scorne and a prey.

Ʋse 1. To reprove the insolency of boasting spirits, com∣paring and challenging many times their equals, if not bet∣ters, to their own shame in the end. Peter preferring him∣selfe before all men, fell worse then any of his fellowes; Solomon excelling all, yet maketh comparisons but of equals here, Use 12, and 25.

Doct. 3. It is not for any to hope to finde more benefit by the use of wisdome, wealth, honour, pleasure, then Solo∣mon did, v. 12.

By folly Solomon meanes the enjoying of all sensual com∣forts, (whereof he spake, v. 1, to 11.) such as wealth, ho∣nour, pleasure.

Reas. à majore. If he excelled all others in all these things, so far as any of them might be employed to any com∣fortable, or profitable, or honourable use: It is not for his inferiours in all or any of these, to finde more good by them then he had done.

Ʋse 1. To teach all men to content themselves with Solo∣mons experience, and not look for more benefit in these things then he found. If he seeking the chiefe good in them, found them all vanity and bitternesse, we in follow∣ing his example, shall finde no better successe.

But the world will not herein believe Solomon, though he should arise from the dead, and report no lesse to them.

Doct. 4. There is as much difference in wisdome above wealth, and such other sensual delights, as is in light above darknesse, or in sight above blindnesse, v. 13.14.

Light excelleth darknesse in sundry points.

Light is comfortable, stirring up to cheerfulnesse and boldnesse, Eccles. 11, 7. But darknesse breedeth sadnesse and timerousnesse.

So wisdome maketh the face of a man to shine, Eccles, 8.1. But sensual delights leave a man sad and timerous.

1. Light manifesteth things as they be, Eph. 13. Dark∣nesse hideth them.

2. Light distinguisheth one thing from another: Dark∣nesse confoundeth all alike.

So wisdome discovereth clearly to us the •…•…e discern∣ment of things: But voluptuousnesse overwhelmeth men with stupidity.

3. Light directeth a man in his way, but darknesse mis∣leadeth. So is it with wisdome, it sheweth a man his way, voluptuousnesse leadeth aside.

4, Light awakeneth us: but darknesse lulleth asleep.

So doth wisdome stir up a man to his businesse, but volup∣tuousnesse lulleth a man asleep in lazinesse and security.

Light excelleth blindness, as in all the things wherin light excelleth darknesse (for the light of the body is the eye.) So in these things besides.

1. Sight is an Ornament to the body: blindnesse a de∣formity; By it the body is (as it were) a living dungeon to the soul without windowes.

So is wisdome an Ornament to the soul; but the volup∣tuous person burieth himselfe quick in obscurity and defor∣mity, 1 Tim. 25.6.

2. Sight can discerne light, if it be shewed to a man: but blindnesse maketh a man uncapable of seeing light offered.

So wisdome apprehendeth counsel and instruction, but the voluptuous person is uncapable of either, Hosea 4.11.

By the voluptuous person, I meane a man seeking happi∣nesse in sensual pleasure, whether arising from profit, ho∣nour, ease, or pastime, &c.

So Solomon himselfe understandeth himselfe, for he saith to himselfe; I will try thee with pleasure, c. 2. v. 1. he thereupon sheweth what tryal he took of pleasure in great and honourable workes, profitable treasures, musical pa∣stimes, &c.

Ʋse 1. To teach us that men do not streightway condemn all such things, wherein yet they do not place happinesse. Solomon will not admit happinesse to be found in wisdome (he meaneth natural or civil wisdome) and yet he ac∣knowledgeth much excellency, and worth, and use of it.

Ʋse 2. To stir up men to be studious of getting wisdome above wealth, profit pleasure.

Ʋse 3. To teach wise men and learned, more content∣ment in knowledge, then other men take in wealth.

Doct. 5. The same events, to dye, and to be forgotten af∣ter death, befal both to the wise man, and to the volup∣tuous Epicure alike, Eccles. 9.15.

Reas. 1 The curse of God upon mankinde is more power∣ful to kill and blast men, then wisdome, much lesse sensua∣lity can be to preserve their lives and memories,

Ʋ e. 1. To stir up both wise men and voluptuous to pre∣pare for death, and another life after this: Neither wealth nor wisdome can secure for death.

Doct. 6. Such as employ themselves in getting wisdome and wealth, and other sensual comforts, to the intent to finde happinesse therein, shall in the end be weary of their wisdome and wealth, yea even of their lives. Solomon here having so employed his life, in the end commeth to this, why am I more wise? v. 15. And therefore I hated life, v. 17.

Reas. 1. These things not yeilding happinesse, sheweth us their vanity and our vanity in seeking it in them.

Againe 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 over∣throweth Dagon, then when he is exalted with the spoyles of his Arke, 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 happinesse in these things.

Life we are not to hate, but for Christ, Luke 14.26.

Ʋse 1, To weane men from placing their happinesse (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 un∣der 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 shew∣ed my selfe wise under the Sun. This is also vanity.
• 20. Theresore I went about to cause my heart to de∣spaire of all the labour which I took under the Sun.
• 21. For there is a man whose labour is in wisdome, 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 un∣der the Sun?
• 23. For all his dayes are sorrowes, and his travel griefe; yea, his heart taketh not rest in the night. This is also vanity.

SOlomon in Ʋers. 17. told us one effect, which the conside∣ration 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 conside∣ration; which was, he hatred also of all his labour, verse 18. which he further amplifieth first by two causes thereof which shew the like event befalling to the wise man in death, as to the foole. Where

The first is, that he shall leave behind him all his labour, to wit, the great workes he hath laboured in, to another that shall come after him, verse 18.

The Second is his uncertainty of his sons 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 despaire of all the labour &c. which effect he further am∣plifieth by a double cause.

1. For that he having laboured in wisdome and know∣ledge, and equity, must leave the estate he hath so gotten, to a man that hath taken no paines for wisdome, or know∣ledge or equity, verse 21.

2. For that his labour hath yeilded to himselfe nothing but sorrowes, griefe, restlesnesse, even in the night, verse 22.23.

Doctr. 1. When we labour for worldly comforts and blessings (such as wisdome, wealth, honour, and pleasure be) to the intent to seek happinesse 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 finde more good by his labour after these things then 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 yeilding 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 vaine, if he had used it as God commanded; sundry blessings follow dillgent la∣bour, Prov. 10.4, and 14, 23, and 22, 29.

3. God never gave labour about earthly things that blessing as to yeild felicity. It was Solomons fault to look to reape that fruit from his labour, which God never gave it. He should rather have hated the vanity of his own minde which abused his labour to a wrong end. But Solo∣mon 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.

Ʋse 1. To teach Schollars that labour for natural or ci∣vil wisdome, and other men that labour for wealth, or ho∣nour, or pleasure, not to expect or seek greater happinesse in them then they are able to yeild. If we do, we shall finde our labour lost, yea wearysome 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 la∣bour, we shall lose our labour and happinesse both.

Obj. But doe not many Schollars that seek for no further happinesse then learning and wisdome, finde good content∣ment therein, free from such hatred of their labours? And so doe not many worldlings finde the like in their wealth &c. 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 happinesse indeed in these things. If they had or did, doubtlesse they would finde no better issue, then Solomon had done, Ʋerse 12.

Doctr. 2. It is a wearysome and odious thing to seek hap∣pinesse in those things, which we must leave behinde us. As Solomon was to leave all those great works behinde him, which he had wrought by his great wisdome 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 happinesse when we depart hence: yea then have we most need of it; if otherwise we then fall of it, we become eternally mise∣rable.

Ʋse 1. To shew the excellency of godly men above o∣thers; they carry the happinesse with them, which others leave behind them, Prov. 12.26. When a wordly 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 expe∣ctation of worse?

Ʋse 2. To exhort therefore to labour more for godlinesse then all earthly blessings. It is indeed great gaine which will go currant in this world and that which is to come, 1 Tim. 6.6, and 4, 8. It is a great gaine that bringeth Gods blessing and no sorrow with it, Prov. 10, 22.

Doct. 3. A wise man may have a son grown up to mans estate, and yet be uncertaine what he will prove, when he commeth to enjoy his fathers living.

Solomon was old before he fell to Idolatry; 1 Kings 11.4. and some yeares he must needs spend in building those Temples to his wives Idols, after which time he wrote this

Book, so that now he was become very old. And there∣fore Rehoboam could not be young when he wrote it; for he wrote it not long before his death, and at his death Re∣hoboam was 41 yeares old, 1 Kings 14.21. And yet Solomon notwithstanding all his wisdome 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 shewing 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 of∣ten changeth inward conditions Honores mutant mores, Sixtus, an humble crouching Cardinal, but none so resolute and stour a Pope; A Cardinal of the Spanish Faction, a Pope against Spaine.

Reas. 3. From the various dispositions of some young men especially. Rehoboam himselfe sometime doth foolish∣ly after his comming to the Kingdome, 1 Kings 12.14. some∣times wisely, 2 Chron. 11.5, to 12, 23. If he were thus vari∣ous after he came to the Crown, how much more be∣fore?

Ʋse 1. To teach youth to take notice of their own un∣certainty of spirit, that they may more seek to be established with grace.

Ʋse 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 wayes especially: and then are they most likely to foresee their constancy, Prov. 22.6.

Ʋse 3. To exhort Parents, to traine up their children a∣bove all graces to humility: For pride is the only sin for which God is wont to strike with madnesse, Dan. 4.30, 31, 32. That other cause of destraction, to wit, spiritual anguish through brokennesse 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 wearysome vanity tending to make a man to despaire of all his labours; a wise man and an honest man, to leave his estate either to an heire of whose wisdome he is uncertaine, or to any who hath not laboured after wis∣dome

and honesty, verse 19.20, 21. This double vexation befell Solomon; first he was uncertaine what his son would prove, wise or foolish.

2. He saw for the present, he took paines neither for wisdome nor equity (or honesty) as himselfe had done: yea, it may be he also foresaw what losse 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.

Ʋse 1. To weane wise men and so all men from volup∣tuousnesse, that is, from placing their happinesse in earthly comforts. Otherwise it would never have thus vexed So∣lomon to have been uncertaine of his heire.

For it would have contented him, and ought so to have done.

1. To have enjoyed the comfort of his own labours him∣selfe 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 heire, with as much good edu∣cation as he could.

4. To have disposed his estate at his death as wisely as he could.

5. To cleare doubtful events to God, who disposeth of all things wisely and justly.

Ʋse 2. To moderate mens eager pursuits after wealth: little know we what manner of men we labour for.

3. To reprove our carnal confidence who thinke to make sure to leave our estates in a good hand, and there to abide from one time to another. A thing more then Solomon could foresee or provide for.

4. To moderate our judgements, when we see mens e∣states fall into the hands of foolish and prodigal heires, not streight to think they were ill gotten. Solomon had la∣boured in equity as well as in widome, and got all his e∣state honestly, yet it was scattered (ten parts of it) in his sons dayes in the hands of a stranger.

Doctr. 5. To seek felicity in wealth and pleasure, &c. will put a man to continual griefe and restlesnesse day and night, verse 22, 23.1 Tim. 6.10.

Riches and pleasures are as thornes, not onely to choake good seed in us, Luke 8.14. but also to prick and pierce our selves with many sorrowes.

Reason 1. Their multitudes are a burden, Eccles. 5.12. as many cloathes on a mans bed, will put him into a swear, and not suffer him to sleep; so multitudes, and abundance of wealth. For they carry with them many Cares, Feares, and Uncertainties.

Ʋse 1. To weane us from seeking such troublesome com∣forts. Labour we for riches so as we may have them with Gods blessing, which addeth no sorrow: Prov. 10.22.

Ʋse 2. To exhort to labour for spiritual treasure which makes our sleepes sweet, and our dayes comfortable, Job 35.10. Psal. 77, 6. Prov. 15.15.

Eccles. 2.12. to 23.

WHen Solomon saw that the exercise of his wisdome about the creatures, and his employment of all the creatures unto delight, which he calleth madnesse and folly, did neither of them satisfie his heart, but both of them alike yeild him vanity and vexation of spirit; it gave him occasion to consider, whether they were not both of them in comparison equal, or what excellency there was in the one above the other. And this he could as well as any undertake, because he excelled all men in wisdome, 1 Kings 4.30, and Chap. 3.12.

Doctr. 1. A wise man that shall compare together wisdome and folly (that is the exercise of wisdome about the know∣ledge of the creatures, and the employment of a great estate to try what chiefe good there may be found in creature comforts) shall finde as much excellency in wisdome a∣bove folly, as in light above darknesse, in sight above blind∣nesse, verse 13.14.

See this opened and applyed in the notes on pag. 42, 43.

Doctr. 2. Though the excellency of wisdome above folly he as great as the excellency of light above darknesse, and of sight above blindnesse, yet one event happeneth both to the wise and foolish; which Solomon proveth by in∣stances, 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.

Ʋse 1. To teach wise men and fooles too, to prepare and provide for another life, and honourable remembrance after it, by another course; then either wisdome or wealth.

Faith is the onely way, 1. To eternal life, Joh 11.25, 26. 2. To honour, Hebr. 11.2.

Doctr. 3. To consider the like event, befalling to the wise and to the foolish, it may breed in a wise man that exerciseth all his wisdome and labour about creatures and creature-comsorts, deep discontentment, sadly to be weary both of his wisdome, and of his life, and of all his labour, wherein he hath exercised his wisdome under the Sun. Verse 15. Why was I then more wise? Verse 17. Therefore I hated life. Verse 18. Yea I hated all my labour. Verse 20. And I went about to cause my heart to despaire of all my labour.

Reas 1. From discerning the equality of the like event to himselfe, as to the foolish, to wit, 1. To dye, 2. To be forgotten. 2 From the necessity of leaving all, vers. 18. 3 From the uncertainty of the wisdome, or folly of such to whom he shall leave it, verse 19. in likelyhood to leave all to such as have not laboured in wisdom, knowledge, and equity, as Solomon left all to Rehoboam who was foolish and weake, 1 Kings 12, 8. 2 Chron. 13.7. Jereboam, who though industrious, 1 Kings 11.28. yet laboured not in equily. 4 From the portion which a wise man reapeth of all his labours, to wit, sorrow, griefe, restlessenesse by night, verse 22.

Quest. But was it well done of Solomon, thus to be dis∣contented, and weary of these good gifts of God? 1. His wisdome, 2. His life, as well as of his labour.

Ans. No: But Solomon did well thus to confesse his own distemper, before the Church, to let them and us all see what we shall get by imployment of our wisdome, and great estates to seek happinesse in creature-comforts.

To exercise our wisdome in the knowledge and study of the creatures, to employ them or to teach others to employ them in Physick and Chyrurgery, it would never have made a man weary of it in that course. And in like sort to employ our great estate in due supportance and refreshment

of our selves, education of our families, maintenance of Church and Commonwealth, succour of poor widdowes, and fatherlesse (as Job did) would never have made a man weary of his Labour. But to try to seek what happinesse might be found in all creature-comforts, that is it which is vanity and vexation, and maketh a man weary of wisdome, life, labour. As if a man should employ his wisdome (Art and skill) in the Secrets of nature, and lay out a great estate to finde the Philosophers stone, what shal he finde at length but cause to be weary of his wisdome, life, and labour so be∣stowed in vaine?

Reas. 1. From the curse of God upon wisdome, wealth, and labour bestowed upon an end which God never ordai∣ned them unto.

Ʋse 1. For a warning to Schollars, not to blesse them∣selves in all the wisdome they get by the study of the crea∣tures, nor in all the labour they take about that knowledge so as to make it their end to excel herein: but so to subor∣dinate all to some of Gods ends, that he may accept them and their labours, least otherwise he make them weary of all thorough discontentment.

Ʋse 2. To teach men of estates not to blesse themselves in their great estates, nor in all the creature comforts they can get by them; It will at length leave them in deep dis∣contentments.

Ʋse 3. To teach us so to use our wisdome and estates, as the employment thereof, the fruit thereof may not dye with us, but may be carried along with us, Rev. 14.13. Then it will not grieve us (as it did Solomon verse 18.) to leave our labours behinde us.

Ʋse 4, To endeavour faithfully the good education of our children, that whether they prove wise or foolish, we may have comfort in our conscionable care of their good. And we faithfully endeavouring their good, shall finde God ordinarily blessing our endeavours so far to them, as we shal leave all behinde us to them with comfort.

Eccles. 2.24.25, 26.

• 24. There is nothing better for a man then that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.
• 25. For who can eat? or who else can hasten here∣unto more then I?
• 26. For God giveth to a man that is good in his sight, wisdome and knowledge, and joy: but to the sin∣ner 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 eate and drinke, &c. even this I saw, that was from the hand of God, &c. Solomon having said that man hath no portion out of his labours, but griefe for his travel, verse 22, 23. he here rendreth a reason of it taken from the continent or efficient cause of goodnesse, 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. where∣of he rendreth a double reason. 1 From his own experi∣ence, verse 25. himselfe 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 Gods 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 heape them up to the sinner, and that also for the good mans use verse 26. which argueth that the finding of good by all our labours and travel, is not in mans 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 eate or drinke with comfort, is not in mans hand, but it is the gift of God, Jam. 4.13, 14, 15. Eccles. 3.12, 13.

There is a threefold good, which our soules 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 attaine unto. 1 Not the having of the creature it selfe, Eccles. 9.11. Levit. 26.19, 20. Deut. 8.17, 18. 2 Nor the use of it, either to our selves, which may be intercepted (as the use of meat and drinke) 1 By sicknesse Psal 107.18. Job. 33.20. 2 By sadnesse, Psal. 42, 3, and 102, 9. and 80.5. 3 By sodain feares, and dangers, 1 Sam. 30, 16, 27. 1 Kings 7, 19, 20. Psal. 78, 30, 31: 4 By Covetousnesse, Eccles, 4.8, & 6.2, 5 By scruple of Consci∣ence, Acts 10, 13, 14. or to others. 3 Nor the benefit of the Use, which is cheerfulnesse and joy in it, the refreshing and nourishing, which the creature might yeild, Haggai 1, 6, Acts 14, 17. The benefit of doing good to others is accep∣tance: 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 Crea∣ture, Gen. 17.19. 2 Goodnesse residing chiefly in God, is to be found in the creature only by participation, and that at his pleasure, Matth. 19, 17. By Adams fall goodnesse is devo∣ted to the second Adam; to wit, the goodnesse of the crea∣ture, Heb. 2 6, 7, 8. Hence from him it is derived to us.

Ʋse 1, To reprove, First confidence in our selves, 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 meanes, Hab. 1.16. Amos 6.13. Thirdly, The abusing of meares and drinkes, and other creatures to vanity, ryot, and mischiefe, &c. the gifts of God are to be used to his service and praise, Hos. 2.8, 9.

Ʋse 2. To exhort to look up unto God for the finding of good in all the meanes 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 thanke our Host for our good cheere; how much more should we thanke God for it? 3. To teach us to look up to God, that we may finde good in his Ordinances especially. For spiri∣tual 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 finde more bene∣sit by his labours or by the creatures gotten and used by him, then Solomon did.

Reas. No man knew the creatures better then he, nor how to use them to better purpose: neither can any man goe about to get benefit by them more wisely, or more se∣riously.

Ʋse. To teach us to content our selves with his experi∣ence; if he found no happinesse by all his labours about the creature, if he found nothing by the creature, but his la∣bour 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, wisdome, knowledge, and a cheerfull 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 Gods 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 Gods predestination, that all things befalling the wicked, should redound to the glory of Gods mercy towards the elect, Rom. 9.22. 2. The godly having Christ, have the world as theirs, and all the com∣forts 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 kinde, reape that benefit from them which any way they can yeild, Matth. 6.33. They in that way finde the blessing of God which exempts from sorrow, Prov. 10.22. But the wicked taking the creatures for their chiefe good, fall short of God, and of that good also from the crea∣tures and their labours about them, which otherwise they might attaine.

Obj. But doth it not oft fall out contrary, that the wic∣ked 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 la∣bours and of the creatures; and contrarywise many wicked labour and toyl, and that uncomfottably, for the good of the godly. 2. A little the righteous hath, is better then 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 re∣steth till it be devolved into the hands of the godly: but is meane while tossed as a Tennis ball from one hand to another, from one family to another.

Ʋse. To exhort to godlinesse. The godly are good in Gods sight, they have comfort of their labours; The wic∣ked mens labours is also for their benefit and comfort.

Doct. 4. The disappointment of a mans labour is a vanity and vexation of spirit, especially to such as seek for happi∣nesse in their labours about the creatures, verse 26.

Reas. It is a curse of God, Levit. 26.16.

Ʋse. To stir us up the more to godlinesse thereby we shall finde good in our labours, or if we be disappointed; that also will worke our further drawing neere 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 dye: a time to plant, and a time to pluck up that which is plan∣ted.
• 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 mourne, 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 refraine 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 limitted terme (or Period) and a time to every will (or purpose) under the hea∣ven,

&c. Solomon having shewed the vanity of all the crea∣tures towards the attainment ol felicity: and that First, partly by their own nature, Cap. 1.1, to 11. Secondly, part∣ly by the great experience and tryall which himselfe had taken of them, both in, First, The knowledge and study of them, Chap. 1.12, to 18. 2. The imployment and improve∣ment of them to sensual delights, Chap. 2. he in this Chap∣ter (the former part of it) and in these words sheweth the vanity that lyeth upon the estate and actions of men, by the vici•…•…itude and variety of them, and that by the determined Appointment and limitation of Gods purpose and provi∣dence. Parts of the words, First an Assertion that all things under heaven are subject to variety and vicissitude of chan∣ges, and that by the determinate appointment and limita∣tion of God, verse 1, to 8. 2. A Collection or inference of the unprofitablenesse of mens labours in regard thereof. The Assertion he first delivereth in a general Proposition, verse 1. Secondly, He declareth and proveth it, by an in∣duction of 28 particulars, verse 2, to 8. In the Assertion the word translated Season, is a set or limitted time or a deter∣minate period, as the word is used for an appointed set time, Ezra 10.14. Neh. 10.34. And the meaning is not to shew 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 unprofitablenesse of mens 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 e∣very thing which a man willeth, or purposeth, or perfor∣meth. In the Induction, the 28 particulars consist of 14 paire of contraries: wherein a man changeth from one con∣trary estate or course unto another, whereof the first paire is natural; to be borne, to dye. Secondly, the rest volun∣tary; 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 loosing: 8 Of keeping and casting away: 9 Of renting and sewing: 10 Of silence and speech: 11 Of love and hatred: Secondly, Po∣liticke, as First, Of killing and healing; Secondly, Of War and Peace.

Eccles. 3.1, to 9.

DOct. 1. The times that passe over us, bring upon us ma∣ny changes, yea often from one contrary to another.

Doct. 2. To every change that befalleth us, even to every state and businesse of men under heaven, there is a time li∣mited and determined by God.

Doct. 3. This change of mens estates, and the limitation of the times thereof, leaveth a man no profit by all his la∣bour towards the attainment of Happinesse: But for bre∣vity sake; all these may be handled together,

Doct. 1. As the maine proposition of the Text.

Doct. 2. As the principal reason of it.

Doct. 3. As the chiefe use of both.

For proofe 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 peo∣ple sometimes cry Hosanna, sometimes Crucifie; Peter fometimes maketh a glorious confession of Christ, sometimes a grosse denyal; Paul sometimes as an Angel of God, Gal. 4.14. sometimes an enemy, Gal. 4.16. Nebuchadnezzar some∣times flourishing in his Palace, sometimes grazing among the beasts restored againe.

Reason 1. From the determinate purpose of God to limit mens 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, Gods soveraignty over us, and so his dominion over our times, Acts 1.7. The heire while under age hath his time limited, Gal. 4.1. Secondly, Gods faithfulnesse to us, Psal. 119.75. If our times were in our hands, we would never see ill times; If in Satans hands, he would never suffer us to see good dayes. Thirdly, Our aptnesse to settle upon the lees, and to corrupt if not changed, Zeph. 1.12. Ier. 48, 11. Psal. 55, 19. Secondly, From the contrary prin∣ciples dwelling in us, whence variety, yea contrariety of changes of carriage, Gal. 5, 17. Thirdly, from the Instabi∣lity of all the creatures, and their outward estates, by rea∣son of the curse, Gen. 3.17. which though to the godly it be changed to a crosse, yet the crosse abideth to them, the curse to the wicked, 1 Kings 14.15.

Ʋse 1. To weane us from fastening our hopes and desires

after happinesse in any estate here below, Matth. 6.19.20. Prov. 23.5. 1 John 2.15, 17. The unsetlednesse of all things here below, demonstrateth their unprofitablenesse unto happinesse. Secondly, to keep us from presuming of our own undertaking, and from profession of absolute purposes and promises, without subjection to the wil of God, Jam. 4.13, 14, 15. Luke 12.19, 23. Prov. 27.1. 3 To moderate our mourning in hard times, and our rejoycings and confi∣dences in good houres, Psalm 39.9. and 115, 3. Mich. 7.7, 8. Psalm 30.6, 7. 4. To stir us up to seek and wait for a setled 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 earne halfe a Kingdome for a dance, and to get Iohn 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 a∣bove the Ice.

We read First, of a Religious dance, Lxod. 15.20. Secondly, of a civil dance to entertaine Conquerours Iudg. 11.44. 1 Sam. 18.6. Luke 15.25. when the eyes are set upon joy. But, not in mariages, where is more tempta∣tion 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 Chur∣ches of England are in such distresse, 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 finde out the work that God maketh from the beginning to the end.

SOlomon in the former verses of this Chapter argueth the vanity that lyeth upon the estate and actions of men by

reason of the vicissitude and variety of them, and that limi∣ted and determined, by the Appointment of God. And from thence he inferreth the vanity and unprofitablenesse of mens labours to seek for happinesse in creature comforts, verse 1. to 9. Now therefore least men should sleightly passe over these varieties of changes that passe over them, and make no profitable use of them (as if they came by for∣tune or chance, or Gods 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 travaile to the sons of men, to exercise themselves in observing and finding out Gods work in them all, verse 10. as 1. Having made every thing beautifull in his season. 2. Having put the world in the hearts of men, verse 11.

2. That whatsoever our estate be, we should not looke 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 Gods hand, and aime at a gracious end, that men should fear before him, verse 14.

4. That there is to be observed a setled order in this variety of changes, as in the motions of the Heavens, v. 15.

Doct. To consider and finde out the work of God in all the variety of changes that by his appointment doe passe o∣ver us, it is a travaile given of God to exercise the sonnes 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 sea∣son. To the beauty of the body there concur three things, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; when no member is defective or superflu∣ous: good constitution; every maime is a blemish: every superfluity is a deformity. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Partium, when one part is proportionable to another, and all suitable to their end, and to their head, good proportion. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well-colouredness, or well favourednesse, good complexi∣on. So in Gods 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 he∣rus] Arrogant cruelty becommeth Pharaoh; Prophane blas∣pbemy, Rabshekah; Cursing, Shimei; Treason, Judas, Isay 32.6, 8. Fourthly between Gods dealings with us, and ours with him, Psalm 18.24, 25, 26. The wild-fire of lust in Sodom was punished with wild-fire and brimstone. So in destroy∣ing the Aegyptians First-borne, Exodus 4.22, 23. So in Nadab and Abihu. So in Adonibezek, Judges 1.6, 7. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well-favourednesse: It is a beauty in the countenance. First Cheerfulnesse. Secondly Lightsomnesse. First, there is a cheerfulnesse in Gods 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 lightsomnesse 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 onely the creatures, the world of them; Secondly, but chiefly the world of changes of the creatures, of which Solomon here speaketh; hath put the world into their hearts, implyeth that God hath put into our hearts, First, some desire and delight to search and finde out the work of God in all the changes that passe over us. So putting into the heart im∣plyeth desire and delight in a thing, Psalm 40.8. Second∣ly, ability to doe 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 finde out the work of God from beginning to the end, Text verse 11.

Ʋse 1. To stir us up to observe add finde out the work of God in every change of estate that passeth over us: It is else a brutishnesse in our selves, Psalm 92.5, 6: It is a disho∣nour to God and to his work, Isay 5.12. It is an enlarge∣ment of knowledge and favour from God to consider his works, Psalm 107.43. As when a good workman seeth a man taken with his work, he is willing to shew him all his Art in it. 2. To teach us not to disparage, or slight, or di∣slike any of Gods works, but to magnifie 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 beauti∣ful

in his season) will keep us from discontentment and murmuring at Gods providence, whatsoever it be that be∣fallerh us or ours, Joh 1.20. Psalm 39.9. 2 Kings 20.19. It may seem an uncomely thing to take faire and full clusters of sweet Grapes, and to tread them and presse them in a wine-presse 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.

Ʋse 3. To teach us to improve and imploy that know∣ledge of the world (that is of all the changes that befall us in the world) which God hath put into our hearts, to finde out the councel and work of God therein. It was hap∣piness to Hester in her advancement, Hester 4.14. To David in crosses, Psalm 119.67, 71, 75.

Obj. Yea saith one, if I could but spell out Gods meaning in his works and dealings with my selfe and mine, it would give me great contentment

Answ. 1. In evils observe, First what thou wast doing when a crosse befel thee, Dan. 4.30, 31. Secondly, what conscience suggesteth to thee, Gen. 42.22. Thirdly, the pro∣portion of the affliction to thy sinne, Judg. 1.7. Fourthly, cast all Idols out of thy heart, and enquire of the Lord his meaning, that thou mightest know it and doe it, Psalm 25:9, 12. God was long in answering Johanan and his com∣pany, even long after a Sabbath, because they sought in hy∣pocrisie, 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 runne 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 rejoyce, and to doe good in his life.
• 13. And also that every man should eat and drink, and enioy 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 containe in them the second profitable ob∣servation which Solomon hath made of the variety of the changes of our creature-comforts and discomforts, and em∣ployments about them; to wit, that the good of man is not to be found in changes of creature-conditions, and em∣ployments or labours about them, but to enjoy the good of them, and to doe 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 himselfe 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 crea∣tures, but it is from the gift of God, to doe 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 con∣trary to Gen. 1.31. But that 1. The chiefe 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, &c. 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 en∣creased by actual sinne, Gen. 4.12. Isay 7.23, 24. Levit. 26.18, 19, 20. Haggai 1.6. & 2.16, 17. 3. From the emptinesse of our hearts to doe 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 Re∣deemer.

Ʋse 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.

Ʋse 2. To look for no more from the creatures then is in them, and that way wherein we may get it out of them. Chiefe 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 rejoyce in the enjoyment of the good of your labours, and doe good to others in your life time by the creatures.

Ʋse 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.

Ʋse 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.

Ʋse 5. To stir up such to thankfulness as both take good and doe good by all the changes that passe over them: It is God that worketh the power of the will to will, and the power of the whole man to do; and therfore we are to fear before him, Phil. 2.12, 13. Else a wise man may act fool∣ishly, and a strong man weakly, in many faire opportu∣nities.

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 himselfe doth, that taketh place in

every Age, without any addition to it, or taking ought 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 soules 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 adde to it. It is not to take away from it, Psalme 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 generall concourse of Gods providence to every thing done by the creature, see∣ing he sustaineth all things in their Life, Motion, Being; but doe not acknowledge a speciall concourse to the produ∣cing of each particular act, as inclining to it, and determi∣ning of it, unlesse 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 na∣tural agents of natural acts by natural dispositions; and voluntary Agents to moral and civil acts by moral and ci∣vil 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 u∣niversal cause, Eph. 1.11: Rev. 1.8. Rom. 11.36. and there∣fore concurreth to every effect. Adam under God is the first cause of all the sonnes and daughters of men, Acts 17.26. But he is not the cause of all their actions; for he pro∣duceth them voluntary Agents: And therefore what they doe by choice of their own will, he is no cause of that, seeing he inclineth not, nor determineth their will to it, save onely as he propagateth to them natural pravity; else he was not the cause of Cain's murder of Abel, which is more plaine in other parents; Causa causae is causa causati, holdeth in natural Agents, not voluntary. But God is the first cause, not onely of all causes, but of all effects, First, of good things per se, Jam. 1.17. Hos. 14.8. Secondly, of e∣vill things, by accident or occasion, Acts 4.27, 28. 2 Sam. 12.11, 12.

Reason 2. From the nature and condition of the crea∣tures. They are all Gods 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 Gods instru∣ments, because he may and doth use them when he will; not that he doth always use them.

Answ: Yes alwayes when they work at all: The Devil himself, and all his instruments, are indeed but Gods instru∣ments: So Faith beholdeth them, Job 1.21. Hence always Gods ends are more fulfilled then the ends which the instruments aymed at, Gen. 45.7, 8. with Ch. 37.20.

Obj. 2. Hos. 8.4.

Answ. Its 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 Gods ap∣probation, but not beyond his providence.

Obj. 4. What need then of Counsels, Commandements, Rewards and Punishments?

Answ. As if the wind need not blow, because a wind∣mill cannot move but in, and by the wind. These Com∣mandements and Counsels, &c. are the blasts by which God moveth us.

Obj. 5. Thus you take away free will from the creature, not onely in acts of spiritual grace, but even in morall and civill actions?

Answ. No such matter: For God determineth all acti∣ons, not by imposing necessity upon the will, but by in∣clining 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 evill actions, by, First, eliciting the evill within into outward act; First, by leaving to Satan, and evill ob∣jects, John 13.2. Secondly, by propounding good objects, Psalm 105.24, 25. Secondly, occasioning the choyce of evill (as Adams fall.) First, making the Subject mutable and declinable. Secondly, giving leave to instruments to tempt, as Satan in the Serpent. Thirdly, by propounding objects: Faire Fruit, Good Name.

Ʋse 1. To teach us to feare before the Lord, Text, Phil. 2.12, 13. Jer 10.5, 6, 7. Our Saviour calleth us to feare him that can cast both body and soule into Hell, Luke 12.4, 5. How much more to feare him that can cast both body and soule

into sinne, which is worse then Hell, and or himself most pure and holy in so doing, Isay 6.3, 9, 10.

Ʋse 2. In Gods fear to acknowledge him in all our ways, as those who can doe nothing without him, and who worketh all our works for us, Prov. 3.5, 6, Psalm 57.2. Isay 26.12.

Ʋse 3. To look higher then the creature in all things be∣falling us, which will traine us up to 1. Patience in evils. 2. Contentment in evills, Job 1.21. 2 Sam. 16.10. Psalm 39.9. 3. Thankfulnesse for that which is good, Gen. 33.10. Neh. 2.8. Ezra 7.27. 4. Fruitfulnesse, or making a good use of all occurrences, whether good or evill, befalling us. If Gods 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 num∣bred: A sparrow falleth not to the ground without God, Mat. 10.29, 30.

Ʋse 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 expresse the fourth observable thing in the changeable course of Gods providence about the sonnes of men; to wit, That there is a setled order and constancy in that instability, as there is in the motions of the Hea∣vens and heavenly bodies. There is great variety of changes in the Moone, yet great constancy in that variety; as it was in one moneth, so in another.

Solomon had such a like speech before, Eccles. 1.9, 10. but there he spake of the works of Creation, or of Nature, as Spring, Summer, Autumn, Winter, &c. but here he speaketh of the work of providence.

That which hath been, is now, &c.] Not that the same indi∣vidual things shall returne againe; for dead men shall re∣turne

no more into this world, Iob. 7.8, 9, 10. neither doth he speake of Gods 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 sutablenesse one to another.

Doct. 1. The former wayes and workes of God in dispo∣sing of the estates of the sons of men, God bringeth them about againe 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. Gods former dealings with the sons of men in former times, are precedents of what he will doe in after Ages.

Reas. 1. From Gods nature which is ever like it selfe, Heb. 13.8, 10, 12, 28, 29. Mal. 3.6. 2. From the correspon∣dency of Gods workes to his word; every work of God ful∣filleth either some promise in the word, or some threatning. Now the word is ever sutable to it selfe, so is Gods worke, The examples of Gods dealings 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.

Ʋse 1. Against Manichees who thinke one God to have governed in the old Testament, another in the new. But the sutable 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 kee∣peth any certaine or proportionable course. 2. To lend both comfort and stay, and warning also to Gods people, from the course of Gods providence to his people of old, Psal. 22.4, 5, & 77, 10, 11. yea from Gods former dealings with our selves, 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 threa∣ten to wicked men like judgements, which have befallen o∣thers for like sinnes in former Ages, Dan. 5, 18, to 28, 2 Pet. 2.4, to 9. Iude 11. Iob. 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 wickednesse was there; and the place of righteousnesse, 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 worke.

IN the former part of the Chapter Solomon shewed the va∣nity of the estates of men, by an argument taken from the changes and vicissitude which the determinate hand and Providence of God did put upon them. In these verses he observeth and declareth another vanity that befalleth our estates by the hand and government of Magistrates: yea a vanity that befalleth upon judgement-seats themselves. The vanity is wickednesse, which is both, First, ungodli∣nesse, 2 Sam. 22.22. Secondly, unrighteousnesse, Isai. 58, 4, 9. And lest this vanity should cast some blemish upon the wise and just providence of God (whereof penitent soules are more tender) he declareth his resolution of that doubt, what it was in his own heart, that God will judge righte∣ously, and so reform all the iniquity of Judgement-seats: And this he proveth by a principle delivered in v. 1. of this chap. taken from the time appointed for every purpose and every work there, verse 17.

Doct. 1. He that shall live in the best times of the best Commonwealths, may see seats of Judgements and Justice corrupted with wickednesse and iniquity. The word wic∣kednesse signifieth both, First, Ungodlinesse, 2 Sam. 22.22 Secondly, Unrighteousnesse or iniquity, Isai. 58, 4, 6. Solo∣mon speaketh not of Markers, or Tavernes, or Stewes, or Mountaines of prey (Stand-gate Hole, Shooters Hill, Black Heath, Salisbury Plaine, &c.) but of Seats of law and justice, and that not in the reigne of wicked Tyrants, Saul, Ahab, Iezabel, or the like, but in the times wherein himselfe lived,

which were the best which the best Commonwealth, the Commonwealth of Israel, ever saw, even the times of David and Solomon. In Davids time, 2 Sam. 19, 24, to 30, with 16.4. In his time and Solomons, Eccles. 10, 5, 6, 7. 1 Kings 11.6, 7, 8, and 12, 4. In Asas time, 2 Chron. 16.10. In Iehosophats, 2 Chron. 18, 1, & 20, 33, to 37. In Ʋzziahs and Iothans, Isai. 1.21, 22, 23, & 5, 7, & 3, 12, 15. In Hezekiahs, Micah 7, 3, 4, & 3, 9, to 12. with Ier. 26, 18. In Iosiahs, Zeph. 1.1, 9, & 3, 1.3.

Reason 1. Acceptance of persons in the Princes promo∣ting their kinsmen or friends (though unworthy) to Judg∣ment seates, as Samuel promoted his sons, 1 Sam. 8, 1, 3.

Reason 2. Mis-information and receiving it without hea∣ring both parties speak, 2 Sam. 16.1, 2, 3, 4. with Chap. 19.26.29.

Reason 3. Wicked fervants of Counsellours about a Prince, Prov. 25.4, 5. 1 Kings 12.8, to 11.

Reas 4. Selfe sufficiency, leaning to a mans own wis∣dome, Iosh 14.15. Prov. 3, 5.6.7.

Reas. 4. Bribes or gifts, 1 Sam. 8.3. Exod. 23.8. Prov 281.21.

Ʋ••e 1. To teach us not to wonder, if we finde sometime the like errours here in our Courts. We are to humble ourselves for the sins of our Courts, Isai. 59.14, 15, 16. 2 Chron 19.10. It may be every one will not Judge it an ini∣quity to sine the injury of twenty pound at two hundred; we read of restauration two-fold, four-fold, seven-fold, but never one hundred-fold. But is it not a wickednesse to suffer blasphemy to passe unpunished, and Sodomitical Rapes? what will become of rigour without mercy, is yet unknown.

Ʋse 2. To teach men of place, First, not to affect seats of Justice, they will not secure them. Secondly to prevent these errours, which is done by, 1. Gods feare, 2 Chron. 19.6, 7.2. Not judging by the hearing of the eare, Isai. 11, 3, 4. un∣lesse both eares be open. 3, Rejection of gifts, Isai. 33.15.

Ʋse 3. To refute the Popes infallibility of Judgement; for he hath not such a promise of infallibility, as the King hath, Prov. 16.10.

Ʋse 4. To moderate mens eagernesse to suits at Law.

Object, Why may I not sue for my Right?

Answ. But can you tell that you shall attaine your right by suit?

Ʋse 5. To teach us Private censurers may erre much more, who have not received like promises.

Doct. 2. God will finde a time to Judge both the righteous and wicked, with every purpose (or will) and every work, verse 17. Not onely at the last Judgement, Matth. 12.36. 1 Cor. 4, 5. Eccles. 12. last. but even in this life, Prov. 11.31. Psal. 9.4, 12, 16, & 7, 11, to 16, & 76, 9, 10. Exod. 22, 22, 23, 24.

Reason 1. The glory of God, Psal. 9, 16, and 50, 26,

Reas. The restraint and check of the rage and pride of men, Psal. 9.20.

Reas. 3. The groanes and sighes, and expectation of the poor afflicted, Psal. 12, 5. Psal. 9.18.

Ʋse 1. To exhort to watchsulnesse in Judgement-seats, and against all secret unrighteousnesse, Eccles. 12. last.

Ʋse 2. To exhort to quietnesse of spirit, when wrong Judgement proceedeth, Eccles. 5.8.

Eccles. 3.18. to 23.

• 18. I said in mine heart, concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.
• 19. For that which befalleth the sons of men, befal∣leth beasts, even one thing befalleth them: as the one dyeth, so dyeth the other; yea, they have all one breath, so that a man hath no preeminence above a beast: for all is vanity.
• 20. All go unto one place, all are of the dust, and all turne to dust againe.
• 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
• 22. Wherefore I perceive that there is nothing better then that a man should rejoyce in his own workes: for that is his portion: for who shall bring him to see what shall be after him?

SOlomon having oberved a vanity that befalleth the estates of men, First, by the overuling providence of

God, limiting all their changes, verse 1. to 14. Secondly, By the hand and government of Courts of Justice over other men, verfe 16.17. Least this should reflect any dishonour upon the providence of God, whereby he governeth all things in the world wisely, righteously, holily: He taketh up and giveth himselfe and others a two-fold satisfaction in this point, from a two-fold meditation. 1. From the order of which God will take to redresse all the iniquities of Courts of Justice, both in this and in another world, verse 17. 2. From the end which God aymeth at in lea∣ving Courts of Justice to such iniquity, which is double, First, God doth it to try them; Secondly, He doth it to let them see, They are as beasts one to another, verse 18. And to convince them the more of this latter, that men be but beasts, he argueth it not only from their usage of one another as beasts, but from sundry events common to them with beasts; that which befalleth the sons of men, befalleth the beasts, to both alike. Which he argueth, First, for their bodies in three particulars: 1. In the likenesse of their deaths, as one dyeth, so dyeth the other. 2. In the likenesse of their breath, they have all one breath, verse 19. 3. In their burial and resolution of their bodies; all turne to the dust as they came from it. Secondly, For the soul or spirit of 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 gene∣rally, 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 rejoyce in his own workes, verse 22. which he proveth First, from the propriety he hath in that course, it is his portion. Second∣ly, From the impossibility to know what shall be after him, verse 22. or from his uncertainty of future events. To ga∣ther up all the points here delivered into a narrow room, all may be comprized 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 finde that God would have men to say they are as beasts, verse 18.19. That which Solomon upon serious pondering in his heart the e∣states of the sons of men, did resolve and say it, that God

doth this or that about them, that they might see them∣selves to be as beasts: the same another Christian pondering the matter in his heart may discerne, resolve it, and say it, Psal. 49, 12, 20, and 73, 22. Prov. 30.2. more brutish then any man; which implyeth that First, all men are brutish, Se∣condly, he more then others. When God will cleere it to Peter that he might converse with all sorts of men, he shewes him in a vision that God would have him eate 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, wearinesse, sicknesse, paines, yea mans body more subject to these then the beasts. Secondly, Deaths, both mortal alike. Whether, 1. By a natural death, 2. By a violent death, as hanging, drow∣ning, stoning, burning, stabbin, &c. 3, Burials. First, both alike resolved to dust as they come from it, excepting some special priviledge, as Christ, Henoch, Eliah. Secondly, both subject to base contempt, Jer. 22.19.

Reason 3, From mens 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) con∣sidereth or knoweth (that is acknowledgeth) the diffe∣rence of his soul which goeth upwards, from the soul of the beast, which goeth downwards? For, men cleave to earth∣ly things to maintaine this life as doe the beasts: both a∣like follow their sensual Appetites; immortall food and rayment of the soul is generally neglected. The immortal soul cannot feed upon bodily meats and drinks, nor be sa∣tisfied 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, &c. All which are neglected.

Ʋse 1. To teach us to look at Magistrates and Courts of Justice as set up of God for tryal of men, (as well as for other ends.) To try, First, Magistrates themselves [Magi∣stratus 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, Sub∣jects.

Prov, 28.12. for hidden read tried or searched; as Prov. 20.27. Gen. 44.12. Subjects tryed in their, 1. Faith, Heb. 11.36. 1 Pet. 4 12. 2. Patience, Luke 21.19. 3. Obedi∣ence, Acts 4.19. Let Magistrates look at their places as Furnaces to try them. Let people look at Magistrates, es∣pecially unjust ones, as sent of God to try them.

Ʋse 2. To teach all selfe 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 Rayment, Honour, Plea∣sure, 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 cloathing is with webs of Silk-works, as 1. Ex∣presiing whom we are like, Job. 25.6. 2. presaging what we shall one day be covered with, Job 17.14, & 21, 26.

Ʋse 3. To stir us up to consider better of our souls, and to make better provision for them, least we live and dye like beasts, Joh. 6, 27.

Ʋse 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 Christs Re∣surrection went upward.

Ʋse 5. To teach us so to live as we may rejoyce in our works; there is little comfort in living like beasts that pe∣rish; but there is rejoycing 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, Ma∣keth 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 Wils and Testaments, it is uncertaine how they may be fulfilled.

Eccles. 4.1, 2, 3.

• Vers. 1. So I returned and considered all the oppres∣sions 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 oppressours there was power, but they had no comforter.
• 2. Wherefore I praised the dead which are already dead, more then 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 vani∣ties that befal the estates of the sons of men in this world, over and besides the vanity which befel them either by the just and wise government of Gods providence, or by the un∣just administration of mens 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 idlenesse, verse 5.6. Fourthly, from covetousnesse, verse 7, 8. Fifthly, from solitarinesse, verse, 9, to 12. Sixthly, from wilfulnesse, verse 13, to 16. Solomon turning his minde from conside∣ring former vanities, and now considering oppressions, he fastneth his thoughts chiefly upon the sad and pittiful estate of men oppressed.

This estate is set forth, First, by their adjunct, want of comfort or succour: and they had no comforter, twice re∣peated. 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 beare both; verse 1. Thirdly, By the effect which then it wrought in himselfe, to wit, to praise, 1. The dead above the living, verse 2.2. The unborne 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 lamenta∣bly oppressed, yet) have no comforter: And yet a further vanity, that a wise man (even a godly wise man) conside∣ring this, is subject to waxe 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 selse to the utmost, Ier. 3, 5. Secondly, Folly and Arrogance joyned with power, 1 Kings 12.10, 11.

Reason of no comforter, First, Neglect of Gods feare, Iob 6.14. Secondly, Feare of men, 1 Sam. 23, 11, 12. Thirdly, The strength of Gods wrath, who when he chasteneth, he will suffer none to helpe, Iob 9.13, & 34, 29. Psal. 88.18. with 38.11. Fourthly, Contempt of men cast downe, Iob 12.5. Fifthly, Sensuality, Amos 6.4, 5, 6. Sixthly, Inhuma∣nity, Luke 10.30, 31, 32. Seventhly, Scruple of conscience, through difference of Religion, Iohn 4.7, 9. Luke 9.52, 53.

Reasons of wise mens wearinesse 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 Gods providence in temptation. 3. Im∣patience, Luke 21.19. Secondly, Depth and Tendernesse of compassion and zeal which maketh them utterly un∣willing to behold the violence of oppressors, through zeal, Hab 1.2, & v. 12, 13. and Teares of the oppressed, through compassion, Habac. 1.3. Ier. 9.1, 2.

Ʋse of the abuse of power to oppression. First, To be∣hold 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 lesse, Habac. 1, 14. Se∣condly, To warne men of power to beware of the abuse.

Ʋse 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 faile, Iob 9, 13, & 34, 29. Secondly, to teach such as behold the teares of the afflicted, to cast out such corruptions and temptations as might hinder our compassion, as these before spoken of; Neglect of Gods fear, Feare of men, Contempt, Sensuality, Inhumanity, Scru∣ple of Conscience, Heb. 13.3. Gal. 6.10. Luke 10.33, to 37.

Quest. How may I know, when God calleth me to suc∣cour and comfort a man afflicted or oppressed?

Answ. When three things concurre, 1. His necessity, Iob 31.19, & 29, 12, 17. 2. My ability, Prov. 3.27, 28. 3. God offering opportunity, Luke 10.33. Gal. 6.10.

Ʋse of the wise mans wearynesse of life to behold this, First, to teach godly wise men to beware of a snare in the best vertues. It is a gracious and precious vertue, Tender∣nesse of compassion to men of misery. And yet the behol∣ding of men in misery, may breed in the wisest a discon∣tentment and wearinesse of life. Secondly, to teach us in such a case rather to live by faith, in suffering oppression our selves, Heb. 10.34. or beholding the afflictions of o∣thers, Eccles. 5, 8.

Ʋse of all the three parts of the doctrine; If men of power be apt to abuse their power to oppression, and men oppres∣sed doe often finde no comforter, and that a wise good man considering this, be subject to waxe weary of his life: Then it may teach us to be compassionate and succourful to the oppressed. This may heale and prevent the two latter vanities, and remove the first, Iob 6.14, & 19, 21, & 29, 25. Luke 10.33. 1 Pet. 3.8. Rom. 12.15, Psal. 72.4.

Motives, First, Gods 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. Iam. 2.13. Amos 6.6, 7. Psal. 109.12, 2. From consci∣ence, Gen. 42, 21, 22. or else searednesse or hardnesse con∣tracted after softnesse by Gods just judgement. 3. From man, 1 Sam 12, 57, 6. Psal. 72, 4. Thirdly, Community of condition, Heb. 13.3. Iob 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 ser∣vant was diseased with the scurvey which maketh the body weake, and listlesse; and when nature is grown weak, the retentive faculty is weakned that he hath no hold of his excrements. In this case, compassion would have looked out heating Medicines, wholesome Diet, warme keeping! what compassion was there in immoderate whipping? Its 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 smoake, 6. Binding him on horseback, and he not being able to sit fell on one side till blood issued at mouth, nose, and eares, denying him a draught of water; upon this he dyeth.

Object. But his intention was not to hurt him, at least mortally, but to reforme him.

Answ. Sundry of these acts are not intended of God for reformation, as such diet, washing in cold water, wet Ap∣parrel, and then kept from fire, hanging over the fire with ••moake, 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 stroaks 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? Se∣condly, Of killing a childe in the wombe, Exod. 21, 22, 23. Thirdly, Of not keeping up a goring Oxe, Exod. 21, 29. Two things be requisite to make casual killing murder. viz. 1. To be conversant in Re illicita, whence death followeth as the Benjamites in defiling the Levites Concubine, Iudg. 19.25, 26. 2. in re licita non adhibere debitam diligentiam ad evitan∣dum 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. Its done, licet non malo animo, yet malo exemplo.

Object. 2. Most of his hard usage, was before his first com∣ming to prison, after which he began to recover.

Answ. First, It argueth the prison was better to him, then his Masters house: In prison he mended and began to recover; in his Masters house he relapsed, and decayed. Se∣condly, his disease was never throughly cured, and there∣fore all his hard usage before and after imprisonment, ten∣ded to encrease his disease, and hasten his death.

Eccles. 4.4.

Vers. 4. Again, I considered all travel, and every right work, that for this a man is envied of his neighbour: this is also vanity and vexation of spirit.

SOlomon having shewed the vanity that befalleth the e∣states of the sons of men by oppression, in v. 1, 2, 3. He now in this verse speaketh of the vanity that befalleth them by reason of envy, verse 4. and then proceedeth to speak of the vanity that befalleth a man from himselfe, through First, Idlenesse, vers. 5, 6, Secondly, Covetousnesse, vers. 7, 8. Thirdly, Solitarinesse, vers. 9, to 12. Fourthly, Wilfulnesse, vers. 13, to 16.

Doctr. It is a vanity afflicting the spirits of men, that when a mans work is right, and he hath taken pains to doe that which is good and right, yet for all this he shall be envied of his Neighbours.

Reason of envy at good: First, pride of heart, and excessive self-love; For envy is the sadnesse of the heart for the good that we see in another; in regard so much glory (or praise) seemeth to be taken from us, as is given to him; Eliab taxed that in David, which was his own sin, 1 Sam. 17.28. Hence hatred of brother, as wishing him deprived of the good he hath. Secondly, Prophane and rebellious infidelity; For either we doe not believe that our brother hath these gifts given him of God, (for if we did, it would mortifie envy. John 3.26, 27.) and this is prophane infidelity: Or else, if we believe they were forgiven him of God, it is rebellious infidelity to grudge against Gods goodnesse, Matth. 20.15. Thirdly, want of union with Christ, and communion with our brethren; For if we were united to Christ by faith, and one to another by brotherly love, the glory of Christ would be a comfort to us, by whomsoever advanced, Phil. 1.16, to 19, And if we were united in brotherly love one to ano∣ther, the honour of one member would be the joy of ano∣ther, 1 Cor. 12.26. One finger envieth not another that wea∣reth a Gold ring, as taking it for an ornament of the whole hand, yea of the whole body.

Reason why it is afflictive; First, To the envious person, it

rotteth and wasteth the vigour of body and spirit, Prov. 14.30. Secondly, to the person envied, 1. It is a dangerous threatning losse of life, as in Abel, Joseph, David, Daniel, Christ; It is murther, Prov. 27.4. 2 It is uncomfortable and grievous to see a mans self so il-beloved, that his good should be another mans harm.

Ʋse. To reprove the envious person; see how many foule sins are wrapped up in his heart; sinnes against God, his neighbour, and himselfe. See the Reason.

It argueth weaknesse and basenesse of spirit. Quorum simi∣litudinem desperant, eorum affectant simultatem. Apul. Flo. l. 1: It is weakness of eyes to water and run at the sight of light. Yea, it is next step to the sin against the holy Ghost. Both maligne others for their goodnesse; onely the one malig∣neth it as it is the grace of God, or glory of Christ; the other as it is a glory to a neighbour. Such as grieve at others good, would rejoyce in their evil; Love grieveth at the evil of another, but envy grieveth at the good of another.

Means against this sin: First, faith to discern whence gifts spring, John 3.27. Secondly, Love to look at them as given to our use. What if all the Town were good Phisitians, and I only had no skil that way? The more ready help it would be to me. What though Deborah did not kill Sisera, but Jael? yet Deborah rejoyceth in it heartily, Judges 25.24.

Ʋse 2. To teach men in wel-doing what to expect; Not applause, nor encouragement, but envy. And yet not there∣by to be discouraged from wel-doing: Nor to think it strange to finde such unchristian entertainment, even amongst Chri∣stians.

Eccles. 4.5, 6.

• 5. The foole foldeth his hands together, and eateth his own flesh.
• 6. Better is an handful with quietnesse, then both the hands full with travel and vexation of spirit.

SOlomon having shewed the vanity that befalleth men through Oppression, and Envy, he proceedeth to shew the vanity that befalleth the estate of men though idlenesse;

where he describeth the idle person, First, by his Adjunct of folly, the fool. Secondly, By his cessation from action, and his composing himselfe to that cessation, a fool foldeth his hands together: Thirdly, By the cause of that his ces∣sation or restinesse, a deceitful imagination of the better∣ment of an handful with ease and quietnesse, then of both the hands full with travel and vexation of spirit, verse 6.

Doct. 1. An idle person by his forbearance of labour ma∣keth himselfe both a fool and a beggar; or a man that with∣holdeth himselfe from labour, doth both befool and undoe himselfe. Folding of the hands together, is an act of an idle or slothful person, First, withholding himselfe from labour, Secondly, Composing himselfe to rest, or sleep, Prov. 24.30, 33, and 6, 10. It is all one, whether he fold his fingers together, or fold his armes together, put his hands into his pocket or bosome, Prov. 19, 24. All alike expresse cessation from labour with a minde to forbeare it.

Reasons of befooling himselfe, First, it is folly to mistake Names and Natures of things, especially to delude our selves with false names. To account and call that to be quietnesse which is idlenesse, sloathfulnesse, sluggishnesse, to account diligent labour, Travel, vexation of spirit. Secondly, It is folly to think an handful will be gotten with idlenesse; whereas nothing will be so gotten, Prov. 13.4, & 20, 4, & 23, 21, & 24, 34. Thirdly, It is folly to thinke an hand∣ful gotten with ease and idlenesse, is better then both the handfuls with diligent labour; whereas a little gotten with labour is more precious and comfortable, Eccles, 5.12. Prov. 12.27. Fourthly, It is folly, yea a foolish tempting of God, to separate the end from the meanes; to expect maintenance without labour, Gen. 3.17. Prov. 10.4. Fifthly, It is a like folly to separate the meanes from the end, God having given hands to labour, minde and wit to employ in some honest calling, for private and publike good ends, which to neg∣lect is a sloathful folly, Matth. 25.26. 6. It is a folly for a man to prefer his wisdome and practice above others who excel him, verse 6. This folly is very incident to idle per∣sons, Prov. 26.16.

Reasons of undoing himselfe, First, By wasting and neg∣lecting the meanes of his subsistence, Prov. 18.9. Eccles. 10.18. Prov. 20.4. No mans estate is infinite or bottomlesse. Prov. 27.24, to 27. Secondly, By breeding diseases, wasting

body; Rest to the body is as Rust to Mettall: 3 By corrupting the mind with Wantonness, Pride, Folly. E∣zek. 16.49. Standing Pools gather mud and venemous vermine. 4 By wasting a mans Kindred also who are his own flesh.

Ʋse 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 Commandement, as spending our Time and Talents in vain. Against the fourth Com∣mandement, as not labouring fix days, and so unfitting us for Rest on the seventh. Against the fifth Commande∣ment, Pro. 10.5. Against the sixth Commandement, in the Text. Against the seventh Commandement. Ezek. 16.49. Against the eighth Commandement, Pro. 10.4. & 19.15. & 20.4. Idleness is counted a Gentlemans life, but it is a base and foolish Condition.

Ʋse 2. To observe the deceitfullness of Sin: to cover and colour Idleness with the name of Quietness, but La∣bour with the name of Travell and Vexation of spirit: Self∣love maketh us apt to make a good construction of our own ways: The vicinity or neerness of Vertue and Vice, ma∣keth us apt to mistake and miscall one for another.

Ʋse 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 Gardiner, Gen. 2.15. Cain a Husbandman, Abel a Shepherd, Noah a Vine∣dresser. Kings must be diligent and provident, Pro. 27.23. to 27. Queens Huswifes, Pro. 31.

Ʋse 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 satisfyed 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 travell.

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 need∣less Painfulness; to wit, the Painfulness that Covetous men put themselves to, without 1 Cause. 2 End 3 Sa∣tisfaction. 4 Recreation or Refreshing. 5 Consideration.

First, Without Cause; he is a Lone man, hath no se∣cond; no Wife, Child, nor Brother▪ Secondly, with∣out End; no end of all his Labour, no term of it. Thirdly, without Satisfaction; his eye is not satisfyed 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 Travell and Affliction.

Doctr. It is a Vanity and sore Travell or Affliction that a Lone man should put himself to endless and restless la∣bour for Riches, and yet neither his eye satisfyed 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 cessati∣on; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not an End of Intention, but an End of Cessation.

Neither is his eye satisfied with riches] that is, his desire, co∣vetous desire, which looketh out of the windows of his eyes: hence covetousnesse is called the lust of the eyes,

1 Ioh. 2.16. the eyes being that which, 1. Breedeth Gove∣rousness, Iosh. 7.21. 2. Is only fed by it. Eccles. 5.11. He de∣fraudeth, First, his body of wholsom Dyet, Physick, Re∣creation, Sleep. Eccles. 15.12. Secondly, his name of ho∣nour. 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 soveraign good, that he shall make the creature, Mammon his God, and so seek it for himselfe. 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, &c.

2 Reason, why without end. First, from want of satisfaction in Riches, Eccl. 5.10. Secondly, from want of attaining a mans 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 insuffici∣ency, 1 Of bodily things, to satisfie a spirit. 2 Of temporal and transitory things, to satisfie an eternal and immortal soule. Secondly, From the unnaturalnesse of this lust; It is a disease like the dropsie, which is encreased 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 stupifie the heart. Hence they are said to choak, Matth. 13.22. Secondly, from the curse of God upon Idolatry; Idols, and they that worship them, are alike senselesse, Psalm 115.8. Esay 44.18, 19, 20.

Ʋse 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 poore kindred to leave it to, and yet want estate to leave them. Thus, First, there lieth a vanity upon all mens estates: The poor eateth his bread with sorrow, because he hath so little, for so great an houshold. The rich, be∣cause he hath not whom to leave it to. Secondly, God bestoweth his gifts severally; to some children and kindred, but no Riches; to others Riches, but no children or kindred. Which first sheweth the emptinesse of Riches, that can get neither children on earth, nor father in heaven. Secondly, calleth upon others for more thankfulnesse, who have both wealth and children.

Ʋse 2. To teach such as have children, to be more dili∣gent in their calling, and to be more provident in their expences; 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 where∣of God accounteth want of understanding in the Ostrich, and cruelty, Job 39.14, to 17.

Ʋse 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.

Ʋse 4. To disswade from covetousnesse. It tireth out body and mind with restlesse labour and care. It yieldeth neither satisfaction nor refreshing. It stupifieth and besotteh the heart.

Ʋse 5. For a signe of covetousnesse; It setteth a man upon more labour then cause: we rather covet wealth, then con∣sider what to do with it. We bereave our selves of many usefull comforts.

Ʋse 6. To labour for such wealth as wil satisfie, and which wil not bereave the soule of good, but feed and refresh it with the chiefe good, Esay 55.2, 3.

Eccles. 4.9, to 12.

• 9. Two are better then one, because they have a good reward of their labour.
• 10. For if they fall, the one will lift up his fellow: but wo to him that is alone when he falleth; for he hath not another to help him up
• 11. Again, if two lie together, then they have heat: but how can one be warm alone?
• 12. And if one prevaile against him, two shall with∣stand him: and a threefold cord is not quickly broken.

UPon occasion of speech of the vanity that befalleth the lonesome estate of men by covetousnesse, he decla∣reth another vanity that befalleth the lonesome estate of men (though covetousnesse be wanting) through unprofi∣tableness 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, then they have heat: amplified by deniall of warmth to one alone, v. 11. Fourthly, violent; If one prevaile against him, two shall withstand: which he amplifieth by a Proverbiall Epipho∣nema, A threefold cord is not easily broken, v. 12.

Doct. Society in all sorts of humane affaires is better then 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 onely here meant. Yea, the Proverb of a threefold cord doth not so fitly agree to that. Polygamy is not pre∣ferred

before Digamy; I mean before the marriage of two, one man with one woman.

First, in voluntary affaires; God would have two workmen chiefe about the Ark, 1 Bezaliel. 2 Aholiab. Exod. 31.2, 6. The Egyptians in Pierius Hieroglyphicks expressed the un∣profitableness of a solitary man by one milstone which a∣lone grindeth no meale, but with his fellow is most service∣able to prepare meale, and so bread for man. In the body all instruments of action are made by paires, as hands, feet, eyes, eares, legs, things, &c. though but one head; it is because a man hath liberty to consult with many heads in any businesse of importance. Yea, if the business be urgent, and require hast, 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 finde no harm, meet with no fall; or having fallen, may help himselfe. yer sometimes a dangerous fall happeneth, in which society helpeth and saveth, Luke 10.30. which is most apparent in spiritual fals, 2 Sam. 12.1, to 13. 2 Chron. 19.2. In these fals which are bodily, men sooner feel their falls, and the danger of them; but in spirituall falls sinne is of a venemous nature, and like some poysons 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 with∣out heat, 1 Kings 1.1, 2. Brands of fire laid together keep heat; one alone, though never so wel 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 fel∣low, 2 Sam. 10.9, to 12. In spiritual assaults it is the like case: Eve alone yeilded 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 Lords 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 sonnes 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 Occupa∣tions.

Reason 3. From the subordination of some Gifts to others, as the Bricklayer to the Mason, the maker of morter to both; whence these together, much further one anothers busi∣ness, and so make better riddance of work, and get a better reward.

Ʋse 1. To refute the Popish Anchorites and Hermites, who think solitary life a state of perfection; but Solomon judgeth it a woful estate.

Ʋse 2. To refute such as love to be alone in all their counsels and proceedings, and are not willing to communi∣cate with others. Thus pride of heart maketh a man of a savage nature; wild beasts love to goe 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 Col∣ledge of wise Councellors, 1 Kings 12.6.

Ʋse 3. To perswade 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 mar∣ried.

Ʋse 4. To teach men in societies to doe one another the more good; Else Solomons discourse falleth: Now a daies company doth one another much hurt.

Eccles. 4.13. to 16.

• 13. Better is a poor and a wise child, then an old and a foolish King, who will no more be admonished.
• 14. For out of prison he commeth to raign, whereas also he that is born in his kingdom becommeth poor.
• 15. I considered all the living which walk under the Sun, with the second childe 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 rejoyce 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 Wilfulnesse of Kings, v. 13, 14. Secondly, Through the levity and inconstancy of the people, v. 15, 16. The folly and wilfulnesse of Kings he argueth from the meannesse and basenesse of that estate; and that he aggravateth by an argument à majori, of a far bet∣ter estate of a wise child though poore, 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 commeth to raigne: the other born and waxen old in his Kingdome becommeth 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 peoples affections to their Princes and Governours. Secondly, That the people wil 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 peoples dea∣ling, with the second child that shal stand up in the old kings stead, v. 15.

Doctr. There is a vanity and vexation of spirit that befal∣leth the estate of Kings and Princes, partly through their own folly and wilfulnesse, partly through the levity and inconstancy of the people.

Reasons of their Vanity through their own folly and willfull∣ness. First, from the preferment of a wise Child in his worst estate above such a Prince in his best estate. Child∣hood is despicable in any, Eccel. 11.10. 1 Tim. 4.12. much more in Poverty, Eccel. 9.16. Old Age is honorable in any, Levit. 19.32 much more in Princes. Yet when a King though old, is foolish and willfull, a poor wise Child is better then he; yea though the Child were a Cap∣tive, a Prisoner. For such a poor Child or Youth may out of Prison come to reign, as Ioseph, Genes. 41.14.40. David, 1 Sam. 18.23. Daniel 6.3. whereas an Old King may by folly and willfullness become poor, as Pha∣roah, Exod. 10.7. Saul, 1 Sam. 28.15. Ioram., 2 Kings, 6.25. & 7, 13. Nebuchadnezzar, Dan. 4.33. Manasseh, Jehoahaz, Jehoiakim, Jeconiah, Zedekiah, all of them Pri∣soners. 2 Chron. 33.11. & 36.4. & 2 Kings 23.33. & 24.15. & 25.7. The occcasion 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 Willfullness.

Reason of their Vanity through the Levity of the People, From their aptness to wax weary of any Prince or Governour. 1 Sam. 8.7. 2 Sam. 15.12, 13. 1 Kings. 1.11. And this spring∣eth from want of attainment of their Ends in their Magi∣strates. There is no end of all the People, v. 16. Every thing resteth in the attainment of his End. The End of Ma∣gistracy is set down 1 Tim. 2.2. This the People not At∣tending, 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,

Ʋse 1 To teach us that Royal state is no Sanctuary nor Preservative from folly and willfullness. Not only wicked kings, but all, have had their Pangs and streins of folly; Davids Numbring the People, 2 Sam. 24.10. Adultery and Murder. Solomons love of strange Wives, and Toleration yea Countenance of Idolatry. Asa, his League with Ben∣hadad, Imprisonment of the Prophets, and Trust in Physi∣cians. Jehoshaphat, his affinity with Ahab, and League

with Idolaters. Hezekiah shewing his Treasures to the Embassadors of Babell. Josiah his War against Pharaoh-Ne∣cho. Yea Willfullness 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, Gods hand, Psal. 107.40. Second∣ly, 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.

Ʋse 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 willfullness either in Meaner or Yonger People?

Ʋse 3. To teach us the Excellency of Wisdome, 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 honor.

Ʋse 4. To teach Parents to train up their Children to wisdome, and therefore to Learning and Godliness; and withall to break them of their willfullness that so they may be fit for preferment in the eyes of God and Men.

Ʋse 5. To reprove the Inconstancy of People and the cause thereof, their neglect of the right End of Magistracy. 1 Tim. 2.2.

Ʋse 6. To wean great men from Popularity, the Peoples favor 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 heare then to give the sa∣crifice of fools: for they consider not that they doe 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 commeth through the multitude of business, and a fools voyce is known by multitude of words.

IN this Chapter Solomon declareth the vanity found, First, in the performance of Gods worship, v. 1, to 7. Secondly, in marvelling and murmuring at oppressions in men of place, v. 8. Thirdly, in Riches, v. 9, to 19. In declaring the vanity found, not in Gods worship, but in mens manner of performance of it, lest he might seem with the prophane, (Mal. 3.14.) to esteem it a vain thing to serve God, he ra∣ther directeth men how to prevent such vanities, then de∣clareth the vanities which they fall into in Gods worship. His direction in these three verses is, First, in generall; to take heed or look wel to our waies, when we enter into holy publike assemblies, v. 1. Secondly, in particular: To draw nigh to heare. Whereof he giveth a reason, from the folly of all sacrifices without drawing neer to heare, v. 1. Which is amplified by the Reason thereof, taken from the evil of such a worship, and their ignorance of that evil, who doe so perform it, v. 1. 2 To avoyd hastiness and multitude of words before God. Whereof he giveth a twofold rea∣son, First, from Gods 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 comming 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 waies, that we may draw nigh to heare, and be serious and short in speech before the Lord.

To take heed to our feet] is a Metonymie; To take heed to our waies, as Psalm 119.115. & 39.1. Which implieth, First, clean∣sing 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 heare] is better translated, Draw nigh to heare, rather then offer, &c. Which drawing nigh to heare, implieth, First, putting away all such things, as set God far off from us, Jam. 4.8. Psal. 138.6. Esay 59.2. Secondly, sin∣cere 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 our selves, Rom. 10, 8. Heb. 4.2.

Reason 1. From the folly of all sacrifices (of all other parts of Gods 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 mixt with vacuity and ignorance, to think we are wel occupied, and spend our time wel, when indeed we lose our labour, yea return worse then we came.

Reason of serious and short speech. 1 From Gods heavenly Majesty in comparison of our earthly basenesse, 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 ayre 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 commeth by much businesse, so a fooles voyce by multitude of words, v. 3. where blot out in the Transla∣tion, is known.

Ʋse 1. To teach us how we are to esteem holy Assem∣blies;

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, Iohn 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 Gods people in them, Acts 7.48, 49. John 4.21. 1 Tim. 2.8.

Ʋse 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 joyning with them. All publique duties should be performed, first, with one accord, Acts 1.14. & 2.46. & 4.24. Secondly, to publique edification, 1 Cor. 14.26. Also to re∣prove Latin-service, and Instruction by Images, which are to be seen, not heard. Likewise to reprove standing farre off, when we may come within hearing. Also carelesse and listlesse carriage in the Congregation, standing like pillars, driving away the time with sleeping, talking ga∣zing about. Likewise running out of doores before all be ended, Moreover lownesse of voyce in Ministers, which hindreth hearing.

Ʋse 3. To teach us such preparation before hearing, and attention in hearing, as may be acceptable to God; and pro∣fitable to our selves.

Ʋse 4. To teach Ministers in Prayer and Preaching, both Weight of matter, and shortnesse 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 fooles: 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 errour: wherefore should God be angry at thy voyce, and de∣stroy the work of thine hands?
• 7. For in the multitude of dreams, and many words, there are also divers vanities: but feare thou God.

IN the three former verses Solomon instructed us to avoyd in Gods worship Unreverent neglect of attention in hea∣ring, and Rashnesse 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 hatefull folly; folly hate∣full 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 rashnesse 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 its 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 errour.

Reason 5. From Gods anger and vengeance against such vows, and such excuses, even to the destroying of the works of a mans 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 preser∣vation,

to wit, the feare 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 shewn, 1. What a vow is▪ 2. What is a seasonable time of vowing: and whether now at all in the daies of the New Testament? 3. The Reasons against delay of payment of vows.

1. What a vow is. A lawfull vow; it is a promise made to God, wherein a man bindeth his soule 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 bin∣deth his soule to God in them, Num. 30.4. Thirdly, To perform some acceptable thing to God; unlawfull things we may not vow, as the Jewes did, Acts 23.12, 13. nor im∣possible, nor unsuitable to our calling. But two sorts of things are acceptable matter of vows: First, Religious obe∣dience to God in his Commandements, Psalm 119.106. Gen. 28.20, 21. Secondly, Helps to obedience, and removall of im∣pediments. Payment of tithes was an help to worship, and to the maintenance of it in those daies 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 removall of an Impe∣diment. 2 Cor. 11.10. a prevention of dishonour to Pauls Ministery.

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 speciall duty, Gen. 28.20, 21, 22. Num. 21.1, 2, 3. Secondly, When we have received some speciall mercy, Psalm 116.8, 9. & 76.11. Jonah 1.16. Thirdly, When we finde 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 unsea∣sonable in the daies of the Gospel. Fourthly, when we are

to enter into some new Relation whereof God is the Au∣thor: 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, hatefull 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 Charg lying upon us to keep our mouthes, and the evill of sin redounding to our whole man by rash Vowing, v. 6. as who should say, We have sins e∣nough 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 be∣fore the Angel, as an errour 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 sa∣crifice 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 voyce 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 Delayes, as in Dreames. to wit in both, first Idleness, and unprofitableness, secondly Confusion, thirdly Trouble∣somness, fourthly Contradictions, fifthly Absurdities, sixth∣ly Fals-hoods.

Ʋse 1. To refute Popish Vowes, as to Saints without a Pattern in Scripture. See Bell. lib. de cultu Sanctorum. c. 9. The like evill 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 unlawfull 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 binde us to sin.

Ʋse 2. To exhort to Carefull Payment of our Vows in Baptism, in Church-Covenant, in Marriage, in our Prayers, wherein we usually promise to God, Duely, Psal. 119.32, 33, 34.

Ʋse 3. To exhort to the feare of God, as that which pre∣venteth all these vanities verse 7. which befal men in Gods worship. This feare of God will helpe us, First, To vow in sense of our own insufficiency, either 1. To make vowes; 2. To pay vowes. Secondly; To depend on Christ for both.

Eccles. 5. v. 8.

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province; marvel not at the matter: for he that is higher then the highest, regardeth, and there be higher then they.

AS in the former Verses Solomon sought to prevent the vanities that are wont to be sound in mens perfor∣mance of Gods Service: so in this Verse he seeks to pre∣vent the Vanity of discontentment or discouragement that is wont to arise in mens hearts from the Oppressions of the Poor and the violent wrestings of justice and judgment.

The Evill here noted, is, Oppression of the Poor, and the wresting of judgment 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 then Magistrates have of this matter: for he that is higher then the highest re∣gardeth, and there be higher then these.

Doct. The beholding of the Oppression of the poor in a Country, and of the wresting of justice and judgment, 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 wondred 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, Ioh. 7.15. Secondly, Crosness to causes, or expectation from them: Isa. 5.4, 7. & 59.16. Thirdly, Strang∣ness or Newness. Luke 5.26. Mar. 1.27: Fourthly, Asto∣nishment or uncertainty what to do. Jer. 4.9. Zach. 12.4. Deut. 28.28. The Second sort of Wondring is only inci∣dent

to God, and that only. The other three are common∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keepeth; when he keepeth, no hurt done, but as he directeth, Isa. 27.3. Prov. 29.26. Lev. 26.14, 15, 17. Isa. 9.5. Psal. 109.6.

Reason 2. From Gods soveraignty over such as doe op∣presse the poor and wrest judgement; and he wil 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 Preheminence; and Presidency of Angels over high Princes, Dan. 4.17. 2 Kings 19.35. Matth. 18.10.

Ʋse 1. For instruction to people not to wonder at oppres∣sions, or wrestings of justice or judgement; so as to break forth either into discontent or discouragement, Psal. 37.1, 2, 7, 8. But instead of wondring, first enquire the truth of it, whether it be so or no. Gen. 18.20, 21. Iosh. 22.16, &c. with 30, &c. Secondly, if true, 1 See Gods hand in all, Lam. 3.38. Prov. 29.26. 2 Seek to Reprove, Ier. 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.

Ʋse 2. To warn Magistrates and great men to take heed to their waies; The Lord observeth, regardeth, requiteth, 2 Chron. 19.6.

Ʋse 3. For comfort to the poor oppressed: Though no man regard the poor, and their just cause, yet God and his Angels doe.

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 sil∣ver; nor be that loveth abundance with increase: this is also vanity.
• 11. When goods encrease, they are encreased 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 be∣getteth a son, and there is nothing in his hand.
• 15. As he came forth of his mothers 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 goe: and what profit hath he that hath laboured for the wind.
• 17. All his daies also he eateth in darkness, and he hath much sorrow and wrath with his sicknesse.

IN these words the Holy Ghost setteth forth the vanity of covetousnesse, 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 then the bare sight thereof, v. 11. Thirdly, From

the disrest, and unquietnesse which abundance, 1. of meats and drinks, 2. of cares, yieldeth to the owner, by the ex∣cesse: 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 mans heart above all other meats, Isa. 3.1. It is the staffe, Psalm 104.15. Gen. 43.8. It is scarcity of bread that ma∣keth a famine, not other commodities. And even the beasts and flocks are maintained by the earth.

Reason of the earths yielding profit sufficient, First, God pro∣videth 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 morta∣lity; 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 satisfyed with meat, Thirst with drink: but Hunger and Thirst after Wealth is not satisfyed with Wealth. The love of meat and drink wil 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 mans poor estate may be relieved by one wealthy mans Beneficence: but the hunger of the Covetous cannot be satisfyed with an hundred mens estates: A sign his heart and minde is unmeasurably poor and miserable. A man that is still hungry when he hath eaten enough (as in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or is still thirsty when he hath drunke enough (as in the Dropsy) Physitians say opus habet purgatione, non imple∣tione so is it with the Covetous man: though the Cove∣tous man may say and think he layeth up for his Heirs, yet he would not have his Heirs to spend it, but like Con∣duite-pipes

to convey it from one to another.

Reas. 2. From the unprofitableness of abundance: it en∣creaseth not our Comforts but Expences, 1 Kings 4.22, 23. Servants must be multiplyed sutably 1 to our business: to our Rank. The eye is onely fed with it, but neither that to satisfaction.

Reason 3. From the Disrest and Disquietness which A∣bundance yeildeth by excess, 1 of Meats and Drinks. 2. Cares, and want of Sleep, v. 12. which commeth to pass First by filling the Stomach, and so straitning the Lungs, that they cannot breathe freely. Secondly, by sending up store of Fumes and vapors into the Brain, which sill it with excrements, and emptyeth it-self in Rhewms and Flegmes, which by Spitting, Coughing, and Dreams, in∣terrupt 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 natu∣ral heat by Labour. Secondly, by washing superfluous hu∣mours, 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, Choaking good seed, Matth. 13.22. Thirdly, hardning mens 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 mans selfe, as by an ill haunt to Haukes, Hounds, Whores, or Suretiship, Buildings, Gaming, costly Apparrel. Secondly, of his Houshold, children, ser∣vants, wasting and consuming the estate. Thirdly, of his enemies, Job 1.14, 17.

Reason 6. From the penury incident to rich mens chil∣dren, 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 stript of all outward things, First, Honours, Psal. 49, 17. Secondly, Profits, Luke 12.20. Third∣ly,

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Pleasures, Heb. 11, 25. we come into the world crying, we go out mourning and groaning. Hence all labour for wealth is for winde. First, We cannot hold and keep it, Secondly, It swelleth us like empty bladders.

Reason 8. From the much anguish and sorrow and vexati∣on which wealth causeth, through, First, losses and crosses. Secondly, Feares of after evils. Thirdly, Darknesse through want of spiritual light.

Ʋse 1. To encourage to husbandry and feeding of Cattel and all labour about the earth. It breedeth sufficing pro∣fit, The earth is a cisterne to the sea also.

Ʋse 2. To reach Kings not to destroy the fruits of the earth: They undoe themselves.

Ʋse 3. To acknowledge the bounty of God in providing so fruitful a nurse for us, Acts 14.16, 17.

Ʋse 4. To disswade from covetuosnesse which is when we love riches, First, For themselves, nor for their use. Se∣condly, Are not satisfied with them. Thirdly, are not con∣tent with what the earth may produce for Diet, Clothing, and Lodging.

Ʋse 5. To teach a painful poor man thankfulnesse.

Ʋse 6. To teach all men, even rich men, moderation of Diet, and diligence of labour, Prov. 31.13, 19, 27.

Ʋse 7. To teach wealthy men to beware of ill haunts, Prov. 6.26, & 21, 17, & 23, 21, but rather to employ their e∣states in some profitable matter, they will else come to an ill end.

Ʋse 8. To teach Parents to leave their children, First, A good covenant; Secondly, custome to labour. Any other wealth may come short to them.

Eccles. 5.18, 19, 20.

• 18. Behold that which I have seene: it is good and comely for one to eate and to drink, and to enjoy the good of all his labour that he taketh under the Sun, all the daies 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 therof, and to take his portion, and to rejoyce in his labours; this is the gift of God.
• 20. For he shall not much remember the daies of his life: because God answereth him in the joy of his heart.

SOlomon having shewed in the former verses, the abuse of wealth by coverousnesse, in these words he sheweth 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 dayes 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. Se∣condly, From the quiet passing away of his time without sad remembrances of it, for he shall not much remember the dayes 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 eate of it; 2. To take his portion. 3. To rejoyce in his labour, verse 19.

Doct. To eate and drinke, and to enjoy the good of a mans 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 confirme it, 1. From Solomons experience; behold I have seen it (or found it) verse 18.

Reason 2. From the evil disease and vanity that lyeth up∣on

a man, when he is denyed the power to make use of it, Eccles. 6.2.

Reas. 3. From the Condition of mens 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 cros∣ses and losses. 3. It maketh Provision for after times, yea for another world, 1 Tim. 6.17, 18, 19.

Ʋse 4. It is the Fruit or end, or good of his labour, v. 18.

Ʋse 5. From the shortnesse of the dayes of a mans 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 answe∣reth a good mans heart, in enjoying the good of his labour, verse 20. Now to enjoy the good of it, implyeth, First, the reaping of the fat and sweet of it our selves: 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 dayes of his life, which is an effect of the former joy; which is as oyle to the wheels and so make our time to passe easily, all the dayes 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 becommeth him not, Job 21.13.

Ʋse 1. To teach good men, yea to encourage them, to en∣joy 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.

Ʋse 2. To teach all men, that any good which they en∣joy from the creature, is the gift of God, and therefore they to look to God to enjoy the giver as well as his gift.

Ʋse 3. To teach men to give themselves to labour, else how shall they enjoy the good of their labour?

Ʋse 4. To teach us to number our life by dayes, verse 18. Gen. 47.9.

Ʋse 5. To reckon our life and all the dayes of them as Gods gift, verse 18. Lament. 3.22.

Ʋse 6. To teach us the way to passe away our dayes com∣fortably,

is to be good, and to enjoy the good of our la∣bours, receiving the good of our labours, doing good to o∣thers. In this way God answereth in joy our hearts, and we passe 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. &c. In these two verses Solo∣mon 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 four-fold; 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 himselfe in the same termes, 2 Chron. 1.11. Riches differ from wealth: riches expressing Revenues of the field, or Cattel 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 Hous∣holdstuffe which are not Tytheable. God giveth him not power to eat thereof] a Metaphor and a Synecdoche in ea∣ting, put for enjoying the sweetnesse of them: one kinde 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 Ho∣nour, 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 doe 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 wayes; As First, by Sicknesse 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 lesse comfortable, Hest. 5.11, 12, 13. Fourthly, By Covetousnesse, Eccles. 4, 8. Fifthly, By some staine of folly in a great person, which blasteth all his ho∣nour, Eccles. 10.1.

Ʋse 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.

Ʋse 2. To aske of him therefore what we want, either of these things, or of the good of them.

Ʋse 3. To remove these evils out of Gods sight, for which he is wont to deny men the good of the gifts we doe enjoy.

Ʋse 4. To blesse 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 ma∣ny yeeres, so that the dayes of his yeeres 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 then he.
• 4. For he commeth in with vanity, and departeth in darknesse, and his name shall be covered with dark∣nesse.
• 5. Moreover he hath not seen the Sun, nor known any thing: this hath more rest then the other.
• 6. Yea, though he live a thousand yeares twice told, yet hath he seen no good: Do not all goe 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 va∣nity he setteth forth by a comparison with an abortive, a Pari & à minore; equal in five respects, 1. Of comming into the world with vanity, verse 4. 2. Of seeing no good, verse 6. 3. Of departing in darknesse 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, lesse in respect, First. He hath not seen the Sun; Secondly, He hath not known any thing to grieve him: Thirdly, He hath more rest then the other, verse 5.

Doct. 1. An old Father of many children and many years, if his soul want goodnesse, and his body Burial, an Abortive (or untimely birth) is as good, yea better then 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 alto∣gether; 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 depart in dark∣nesse, First, of obscurity, Secondly, of misery. 4. They both are covered with darknesse 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 goe, 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 easie, and his present griefes lesse. Thirdly, He enjoyeth more test from evils, both in this, and in the other world, verse 5.

Reason 1. From the overpoysing vanity of those two wants. First, of burial; Secondly, of souls want of good∣nesse. 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, lea∣veth the body without pledge of resurrection, the body bu∣ried is Corn sown, 1 Cor, 15.36. The souls want of good∣nesse, 1. Is as a dead carcase stinking above ground, Psal. 14.3. 2. Leaveth it to more putrefaction by longer lying a∣bove 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 goodnesse doth neither good to himselfe nor them.

Ʋse 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 goodnesse, 2 Chron. 11.21, with 12.14. Ahab had 70 sons, 2 Kings 10.1. yet they all dyed a violent death, verse 6, 7. and their fathers blood dogs did eate, 1 Kings 22, 38. And though his car∣case sound burial, yet not so Jezabel, 2 Kings 9.34. to 37.

Ʋse 2. To moderate the griefe of such as want children, or have Abortives, so their soules want not goodnesse, nor their bodies burial, they are better then these in the Text.

Ʋse 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 te∣gitur

qui non habet urnam. Solomons Porch and Ʋenus 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 Gods people, joyned with incor∣rigiblenesse, Psal. 58.8. Secondly, Harsh and unreverent in∣surrection against well deserving Magistrates, Num. 12.1, 2, 12.

Ʋse 4. To exhort to furnish the soul with goodnesse, which will make a blessing of life long or short, children many or few; burial or no burial, Isai, 65.20. Psal. 79.2. A woman fearing God, is better then a woman bearing the best childe, Luke 11.27, 28.

Eccles. 6.7, 8.

• 7. All the labour of man is for his mouth, and yet the appetite is not filled:
• 8. For what hath the wise more then the fool? what hath the poor that knoweth to walke before the li∣ving?
• 9. Better is the sight of the eyes then the wandring of the desire: this is also vanity and vexation of spirit.

IN these verses Solomon discovereth to us the vanity of la∣bour, which he setteth forth by foure arguments, First, From the wearysomenesse of it implyed in the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is labour cum defatigatione & molestia. Secondly, From the end of it, for the mouth: Thirdly, From the emptinesse or defect of it, in that the soul is not satisfied by it, verse 7. which is amplified by a distribution of the sub∣ject person so labouring, whether he be wise or foolish, the one hath no more by his labour then the other. Yea, the poore who is more laborious and industrious then other men, yea the discreet and prudent poore, who knoweth how to converse and carry himselfe amongst men, he hath no more by his labour but to fill his mouth, yet not to fill his desire or soul, verse 8. Fourthly, from the wandring of the desire, (which springeth from the soules not being fil∣led.) This is amplified by an argument à majori, that it is

better to enjoy the sight of the eyes, that is, to enjoy and to be content with the present estate, then to be carried on with such a walking soul or wandring desire. In regard of all which evils, he counteth Labour it self with these Concomitants to be vanity and vexation of spirit, v. 9.

Doctr. All the labour that the sons of men take in the e∣state 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 remain∣eth. Hence Jacobs description of his life in all the years of it, and in all the days of those years, Gen. 47.9, 10. Paul, 2 Cor. 11.27.

Reas. 1. From the wearisomness, of the labour amplifyed in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is translated wearisomness, Job 7.3. to wit, 1 Fainting the Body. 2. Afflicting the minde with care and grief.

Reas. 2. From the End of it: it is for the mouth. The Husbandman labours in the Earth, the Mariner in the Sea, the Shepherd in the Field, the Carpenter in the Wood, the Tradesman in his shop, the Scholler in his book; as they are natural men, they all labour for the mouth. Prov. 16.26.

Object. How can this stand, seeing much labour is for the back, for apparrell, or for lodging? Matth. 6.25.

Ans. First, the mouth may be put for the whole body, as sometimes bread is put for all maintenance, as well of back as belly, Gen. 3.19. Matth. 6.11.

Secondly, It is true in proper Speech, taking the mouth for the chief and supreme End of Labour, to which all the rest must give place in case of necessity. A man will sell his lodging and cloathing, and all he hath, for his mouth, Gen. 47.15. to 19. And it is a great vanity that the di∣vine spirit of a man should labour only for sensual things and transitory.

Reas. 3. From the empriness of the Soul or Appetite af∣ter all this labour. The mouth is a narrow Portal, not a∣bove two or three Inches square, and the Stomach not a∣bove a hand bredth square, the whole man not above five Foot long: and yet when a man hath laboured to fill all these, and provided him of store for many years, yet his minde is not satisfyed, but his inordinate desire after

the means of his maintenance (like a Dropsy thirst) is never filled. And thus fareth it with the Learned Scholler, the rich Churle, the Industrious and prudent poor man: These Vanities fall alike to them all, how much less is the immortal soul silled?

Reas. 4. From the wandringness of the unsatisfyed de∣sire, which like the Bee runneth from flower to flower, and sucketh honey and waxe till it be laden, and yet still la∣boureth for more till sometimes it be stockned in its Hive through abundance of honey.

Better is the sight of the eyes] that is, better is what you see before you, be it less or more, then the wandring of the desire: as the good Housholder saith to his Guests, Much good may it do you what you see before you.

Ʋse. 1. To Remind us of the greatness of our Fall in A∣dam, whence so much bitterness in labour and sin for a lit∣tle sweetness of the fruit of a Tree, and that upon us and on all our Posterity.

Ʋse 2. To beware of such sinfull labours as increase these wearisome vanities. If honest labour be so grievous and vain, how much more sinfull labours? Take heed of labour to undermine and supplant wel-deserving men. Pro. 4.16. Psal. 7.14. Darius was better employed, Dan. 6.14. 1 Thess. 4.11.

Ʋse 3. To Teach us to labour for that bread which pe∣risheth not, but feedeth and satisfyeth the soul to Aeter∣niy, Joh. 6.26, 27. Rev. 2.3. Rom. 16.12. Phil. 4.3: 1 Cor. 15.10, & 58.

Ʋse. To Teach the poor, that discretion in him is obser∣ved by God and wisest Princes, when he knoweth how to walk before the living.

Ʋse 5. To wean us from wandring desires, and to learn us satisfaction and contentment in our present estate, that is, with what we see before us. Phil. 4.11. 1 Tim. 6.6.

Ʋse 6. To Raise up the Countrey unto thankfullness to God, that supplyeth us comfortably with that which men most labour for: we need not sell our Cloaths for Bread.

Eccles. 6.10, 11, 12.

• 10. That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier then he.
• 11. Seeing there be many things that increase vanity, what is man the better?
• 12. For who knoweth what is good for man in this life all the days of his vain life, which he spendeth as a shadow? for who can tell a man what shall be after him under the Sun?

That which] It is Quicquid fuerit, as Junius; or as Broughton, quisquis fuerit; or as the words and sense fitly run, whatsoever he, that is, any one is, quicquid quis fuerit, it was named already (or formerly of old) and it is known to be Adam &c.

Solomon summeth up the vanity of man, whosoever or whatsoever he be. He sheweth what his estate is; First, by Creation. 1 He is Adam, a peice of red Earth, base and of the Earth, argued by his Notation. 2 Impotent to his Maker; He cannot contend with him that is mightier then he. v. 10. Secondly by his present Condition after the Fall. 1 All the Accessions that come upon him, Learning or Knowledg, Honor, 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 amplifyed 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 it self, 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 Gods 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 minde, Isa. 47.10. Jude v. 4. 2 of the body, Ezek. 16.15. implyed. 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 cor∣rupt nature, which as a fusty Vessell 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 finde no good in such: as a Dropsy-man chuseth drink which is most hurtfull for him. We know not how to make a good use of them so farre as they might lead us, Deut. 29.4. 2 To foresee or discern future things, Eccles. 8.7.

Ʋse 1. To humble the Pride of man: Earthly man what∣soever 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.

Ʋse 2. To teach men not to contend with their Maker. It is hard to dash Earthen Pitchers against stone walls. Therefore to forbear pleadings and murmurings, 1 against Gods purpose, Rom. 9.20, 21. 2 against his Providence, Jer. 12.1. we must submit patiently under Gods hand, Psai. 39.9. we must obediently follow his calling. Rev. 14.4.

Ʋse 3. To shew 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.

Ʋse 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 a∣greement;

else (were it not for Gods special guidance and blessing) vanity put to vanity would but increase vanity, Psal. 39.5. with 62.9. The Netherlanders Motto a wholsom Advertisment, Resembling themselves to a company of earthen Pitchers floating in the Sea, with this word, Si col∣lidimur frangimur.

Eccles. 7. v. 1.

A Good name is better then precious ointment: and the day of death then 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, where∣in also he intimateth the vanity of mens judgments and ima∣ginations touching these things, as esteeming the better to be worse, and the worse to be better; in this Verse he de∣clareth two things to be better then other two, which are commonly reputed to be worse; as first A good name to be better then a good Oyntment. Secondly, The day of death to be better then the birth-day.

The words themselves are a Proverbial Doctrine, A good name is better then a good ointment; yet an Ointment is reck∣oned 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 softneth the dry∣ed Sinews and Muscles, that it maketh a man more fit for Race, for Wrastling or any other bodily Exercise, Psal. 109.18. Fourthly, is healing, Luke 10.34. Fifthly, preser∣veth 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 Iustre upon the countenance. Eccles 8.1. Wisdom (which is a matter of Reputation, Eccles. 10.1.) maketh the face

to shine, &c. Thirdly, It sinketh into the bones, Prov. 15.30, yea it fitteth to any publike employment, in Ministry, 1 Tim. 3.7. or Magistracy, Deut. 1.13. Fourthly, Healeth the venome of slaunders and backbitings. Fifthly, keepeth us alive after death, Prov. 10.7.

Object. How can the ninth Commandement be preferred before the eighth?

Answ. Good name is the honour of a mans person, and so belongeth to the fifth Commandement.

Ʋse 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.]

Ʋse 2. To reprove the blemishing and blasting of any mans good name, which duely belongeth to him. It is a greater sin then to steal the best goods he hath, Prov. 22.1. a Tradesmans credit is oft more worth then his estate.

Ʋse 3. To exhort to a conscionable care of getting and keeping a good name. It is not ambition nor vaine-glory, when a man seeketh it by good meanes for good ends, and affecteth it no further, nor accepteth it, but as is due to him. Meanes of a good name: 1. Faith, Heb. 11.2. 2 Fruits of faith. First, Sanctifying of Gods 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 publik service, 1 Sam. 18.7. Matth. 26.13. 2 Chron. 24.16. 1 Pet. 3.16. Hence sweet odours at Funerals as a monu∣ment 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 Lots wifes pillar of salt, seaso∣ning others, but shaming our selves. It is not faire Faces, Buildings, Clothes, or Estates, that can procure or preserve a good name.

Object. 1. Christ excelled in all vertues 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 wel, 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 chiefly suffereth, 1 Kings 22.8. & 18, 17. else wisdome is justified of her chil∣dren, 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 bre∣thren, it is through their Ignorance, Emulation, and Rash∣nesse, which God at length will overwrastle, Job 42.7. O∣therwise God hideth the names of his children in the se∣cret 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 then the birth day. This is not the speech, First, Of Job in misery, Job 3.3. Se∣condly. 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 publike service, as the death of Christ, Ioh. 12.32. Of Samp∣son, Iudg. 16.30. Of the Martyrs, whose blood is, First, The glory of God, Iohn 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 conti∣nued 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 dye in the Lord, Rev. 14.13. 1 Thes. 4.14. Secondly, Of misery, which attendeth Birth, Iob. 14.1. & 5, 7. But death is an haven of rest after a sea of troublesome agitation and misery; Iob 3.13, 14, & verse 21, 22. Rev. 14.13. Thirdly, Of grace which will then be per∣fected, Heb. 12.23. 1 Cor. 13.12. Iude 24. Ephes 5.27. Death is accounted an enemy to Nature, but is a friend to grace; we are borne uncleane, Iob 25.4. Iohn 3.6. but we dye 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 weake women: Death into the hands of the glorious and mighty Angels, Luke 16.22. Birth bringeth us forth into a valley of teares, Death into our Masters joy, Matth. 25.21. Birth into an estate of ab∣sence from the Lord, 2 Cor. 5.6. Death bringeth us into his presence, 1 Thes. 4.17. 1 Iohn 3.2. Birth bringeth us to la∣bour, Iob 5.7. Death to rest, Rev. 14.13. even Sabbaths rest. Birth bringeth us into a larger and fairer world then our mothers wombe: but death into a larger and fairer then this. The starry roose 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 lesse sin, 2. The lesse Pu∣nishment.

Quest. May the wicked then doe well to hasten their own deaths?

Answ. By no meanes; for selfe murther is worse then mur∣ther of another. And besides, so the wicked cutteth him∣self off from means and hopes of conversion.

Ʋse 1. Against purgatory to the godly after Death. For then Death setleth them into a worse condition then ever their birth did. For the pains of Purgatory (as Papists de∣scribe 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?

Ʋse 2. To exhort to such a life as may make our death comfortable: Meanes. First, Regeneration, New birth, Iohn 11.26. Phil. 1.21. Secondly, Faithful and fruitful course of life, 2 Tim. 4.6, 7, 8.

Ʋse 3. To comfort the godly against death, by conside∣ration of all the former benefits of Death. Samsons riddle, is now Solomons Paradoxe; Out of the eater (Death which devoureth all) commeth meat and sweetnesse.

Object. 1. But in death I lose all my deare 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 doe with my poor children and young?

Answ. Leave them with God [Jer. 49.11.]

Object. 3. But there is bitternesse and pangs in death.

Answ. First, So there is in Birth. Secondly, After-com∣sorts swallow up all griefes, Iohn 16.21.

Ʋse 4. To moderate the mourning of the living for their dying friends; you rejoyced in their worse day (their birth day) why not much more in their better day? 2 Sam. 12.19, 20. Pharaoh and Herod solemnized their birth dayes, Gen. 40.20. Mark. 6.21. why should not Christians rejoyce in the departure of their Christian friends? The dayes of the Martyrs execution were called Natalitia. It is true we may mourne for losse of publike good, Instruments to Family, Church, and Commonwealth, and judge our selves 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 Ioseph and Iosiah turned to the best good of Israel. The bondage of Egypt wrought for Israel a more glorious deliverance. And the captivity of Babylon (which brake in upon the death of Iosiah) instead of a dun∣geon 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 lesse desirable above other two that seem more desirable, (a good name above a good oyntment: and the day of death above the birth day) So here he preserreth a third thing that may seem lesse desirable before another, which to men doth, commonly seem to be much more desi∣rable. 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 mour∣ning (to wit for the dead). It is the end of all men, Second∣ly, 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 desireable 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 Musick: Fourthly, Increase of mutual neigh∣bourly love. 2. Prophane or riotous, where the former comforts are abused, and perverted. First, by Excesse in ea∣ting and drinking to gluttony and drunkennesse: Secondly, The Company, swaggering and debaucht Ruffians, Swea∣ring and roaring Boyes: Thirdly, Instead of pleasant dis∣courses Ribaldry, wanton songs and dances, abusing of the name of God or man. Fourthly, fallings out and quarrel∣lings: or else linking in conspiracy to doe some mischiefe. 3. Holy feasts; where, First, Gods institution or special mercies invite to thankfulnesse: and meat and drink as be∣fore 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 bro∣therly love one to another. Of this last sort of feasts, the comparison is not put: for Gods ordinances are more edify∣ing 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 mour∣ning, 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 whole∣some 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 occasio∣ned to take to heart what we see: yea to lay it as a plaister 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 Gods bounty, leading to Thankfulnesse, Psal. 145.16, and Repentance, Rom. 2.4. Se∣condly, The variety of Gods goodnesse dispersed in the se∣veral creatures, Acts 14.17. Thirdly, The wisdome of Gods providence, preparing and gathering the meat and compa∣ny from sundry quarters of the world, Psal. 145.15. Fourth∣ly, The large extent of Christian liberty purchased by the blood of Christ, 1 Cor. 10.27. Fifthly, The fatnesse and sweetnesse of spiritual and heavenly food, [a minori] Luke 14.15. Sixthly, A spurre to enlargement of fruitfulnesse af∣ter 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 mans spirit disposed to cheer∣fulnesse is more exposed to lightnesse. Secondly, Sad ob∣jects 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.

Ʋse 1. To reprove Funeral Feasts: for it maketh the house of mourning and feasting all one.

Ʋse 2. To teach us the estate of our nature; God seeth it better for us to meet with sad and mourneful Occurren∣ces then cheerful.

Ʋse 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 then a feast. If thou art a living man, lay sad objects to heart, especially this of death; more distinctly lay to heart, First, Death it selfe. Secondly, the causes of it. Thirdly, The effects of it. Fourthly, The manner of it. Fifthly, The subject of it.

In death it selfe 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. Learne to

mortifie that, kill that, which else will kill us soul and bo∣dy. Secondly, Natural diseases; see the evil of corrupt na∣ture and life, Rom. 6.23. Thirdly, Violent. 1. From Ma∣gistrates; First, Justly; learne to feare such wickednesse, Deut. 17.13. Secondly, unjustly; learn constancy to the death, Rev. 2.10. Secondly, from thieves and robbers; and then learn, 1. to walk regularly with God, who else may and wil deliver into such hands, Ezek. 21.31. 2 If the man slain were godly, learn to avoyd the misconstructions which are wont to be made of it, Prov. 25.26. Thirdly, from selfe: either through, 1. Distresse, as Saul. 2 Disgrace, as Achitophel. 3 Despaire, 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 chan∣ges; secondly, submission to reproofs, Prov. 29.1. 2. Lin∣gringly, 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 wil keep our minds in Christ, when not in our senses, Phil. 4.7.

In the subject, 1. some die in sinne, carnall persons; and they die, first, Either as stones, 1 Sam. 25.37, 38. Hence learn weanednesse from worldlinesse 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. Second∣ly, 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, Boldnesse in Christ against death, Rom. 8.38, 39.

Eccles. 7.3, 4, 5, 6.

• 3. Sorrow is better then 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 heare 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 condi∣tion of the house of mourning it is the end of all men. The second, from the spirituall 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∣heminence of sorrow above laughter, Sorrow is better then laughter. And this he proveth, first, from the benefit of a sad countenance, by the sadnesse of the countenance the heart is made better, v. 3. Secondly, from the preheminence 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 preheminence 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here translated sorrow, commeth of a root which signifieth properly to provoke, as Deut. 32, 19. Now because a man may be provoked either to anger, or to griefe; therfore this word is sometimes translated anger, Eccles. 7.9. Sometimes griefe or sorrow, as Eccles. 11.10. Psal 112.10. and here.

Doctr. Sorrow is better then light mirth. v. 3. Laughter expresseth light or frollick 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 sor∣row and mourning, and spiritual joy and rejoycing 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 then frolick joy and mirth in vain company, Eccles. 7.5. Fourthly, sorrow for outward affliction, is better then light mirth for sleight occasions. These two latter hold forth Solomons meaning, and are the sense of the do∣ctrine, 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 loose and dissolute, vain and frothy meditations, affections, con∣ferences.

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 steddy; whereas the house of mirth is a suitable object to the heart of fools, v. 4.

Reason 3. From the preheminence or betterment of hea∣ring the rebuke of the wise (which causeth sorrow) then the songs of fools, which causeth light mirth, v. 5. Which may appeare, 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, Nailes to drive in and fasten good counsel, Eccles. 12.11. Fourthly, Balm to heale sores, Psal. 141.5. 2 From the va∣nity of fools laughter, and light mirth. It is as the cracking of Thorns under a pot, v. 6. Not like the fire of thorns un∣der a pot, which is soon kindled, and faire blazed; But like the noyse which first, is no good melody. Secondly, spends much fewel, as fools mirth much time. Thirdly, soon de∣cayeth and dampeth, and leaveth both meat in the Pot raw, and by-standers not thoroughly warmed, Psal. 118.12. & 58.9. So doth the mirth of fools, Prov. 14.13.

Ʋse 1. Against the chiefe good of Epieures, which is plea∣sure. Sadnesse is better then it.

Ʋse 2. To teach us contentment, yea, and thankfulnesse to, when God sendeth occasions of sorrow and sadnesse 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, Psalm 126.5, 6. This sad win∣ter, Christmas (as they call it) is better then all the carnal jollity wont heretofore to be exercised at that time of the yeere.

Ʋse 3. For a signe of trial of our hearts; where they de∣light 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 mour∣ning, they are wise, Mat. 6.21.

Ʋse 4. To teach us who are fittest instruments to dispense reproofs, wise men, v. 5, Prov. 15.12. The wise and the repro∣ver, are Synonima, Prov. 25.12. Great wisdom requisite to discern, first of faults, whether beams or motes. Secondly, of the offenders, how more or lesse easie to be wrought upon, as the body in Physick, Prov. 17.10.

Ʋse 5. To exhort to patient and willing hearing of just reproofs. A sound chiding is better musick then the song of fools. It is an ornament if wel heard, Prov. 25.12. as argu∣ing humility, wisdom, sincetity, or soundness, Prov. 9.8, 9. Sound flesh wil 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Translated surely, I doe not finde that ever the conjun∣ction so signifieth in Scripture, but as it is translated in v. 6. for so it is firly to be translated here. Surely neither stan∣deth with the Grammar or Logick of the Text: no cohe∣rence 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, then 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 madnesse of the oppression of such a reprover. To oppresse a wise reprover, 1. makes a wise man mad: A wise man, whether it be, 1. The reproved, he wil grow outragious 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 Gram∣matically be in the Nominative case before the Verb, but by Anomaly. For it is of the Foeminine Gender, the Verb de∣stroy of the masculine; neither is the sense so suitable here.

Thirdly, from the excellency of the end of a word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 wholsome, and medicinable, v. 8.

Fourthly, from the excellency of the patient in spirit (as otherwise, so especially in hearing and bearing the reproofs of the wise) above the proud in spirit, v. 8. Whereupon he inferreth a grave and wise admonition, not to be of an hasty spirit to anger, neither in hearing reproofs, nor gene∣rally in any other case, taken from the proper subject of the residence of anger: for Anger resteth in the bosome of fools, vers. 9.

Doctr. It is better to heare and bear the rebuke of the wise, with submission and patience, then with oppression and passion, with pride and anger. This seemeth to be the very proper scope of Solomons words in this place, 2 Sam. 12.7. to 13. 2 Chron. 19.2, 3, 4. 1 Kings 22.8. Let not the King say so, Mat. 16.23▪ Gal. 2.11. to 14.

Reason 1. From the madnesse that a wise man shall fall into by oppressing a wise Reprover; in that, first, he wil di∣stemper and enrage himselfe, 2 Chron. 16.10. Secondly, he will destroy the heart and life of the gift of reproofe. It will no more profit then Physick vomited up, or a plaister cast aside. Thirdly, he may also distemper and enrage the reprover, Jer. 20.7, 8, 9. & v. 14, to 20. At least it wil force him to keep silence, Amos 5.10, 13. This may be referred to the second.

Reason 2. From the excellency of the word of reproofe in the end, above what it appeareth in the beginning, Psalm 141. 5. Prov. 28.23. Physick may be bitter and loathsome at first: yet health by it, recompenceth that.

Reason 3. From the excellency of the patient in spirit, a∣bove the proud in spirit, vers. 8. Patience first possesseth the soule, Luke 21.19. Secondly, inheriteth promises, Heb. 6.12. Thirdly, it maketh us perfect, Jam. 1.4.

Reason 4. Implied in the Text, vers. 8. from the root of all

rejection of reproofe, which is pride of spirit, Prov. 13.1. & 15: 12. Pride, first God abhorreth and scorneth, and resi∣steth, 1 Pet. 5.5. Psal. 138.6. Prov. 3.34. Secondly, is the pre∣sage of sudden destruction, Prov. 29.1.

Ʋse 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 faithful∣nesse of his brotherly love, Jer. 20.9, Amos 5.13. Yea, he is now excused in his silence, Matth. 7.6. It eateth out the heart and life of a gift, of the reproofe given, 1 Kings 22.8. & v. 27, 28. 2 Kings 5.12, 13.

Ʋse 2. To teach us to be patient in hearing and bearing reproofs. The end of them is better then the beginning; the beginning may seem harsh and bitter, but the end is whol∣some 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 univer∣sally, that their end is better then their beginning; for it is otherwise in some things, 2 Pet. 2.20. Matth. 12.45. Prov. 20.21. But it holdeth in this duty of Admonition, and all Affli∣ctions, inward, and outward to the godly. All impatience here argueth pride of spirit, as appeareth by the opposition, Text v. 8.

Ʋse 3. To teach us to expresse patience rather then pride, and to prefer it both in our judgements, and in our practice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a man of a long breath, which argu∣eth a patient spirit; men of a short breath are soon hot; men of hot hearts breath quick and short, as in cholerick and aguish men. Patient in spirit exceeds the sproud, first, in understanding and wisdom, Prov. 17.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frigidus spiritû, a man of a coole spirit is of great understanding. Secondly, in strength and courage, Prov. 25.28. & 16.32. Thirdly, in honour, Prov. 22.4. Fourthly, in profiting by all means of grace. In word, Luke 8.15. In affections, Rom. 5.3, 4, 5. Some think it their excellency and magnanimity to bear no coals at any mans hand, but to give every man as good as he brings. Patience they condemn for cowardise; but the Spirit of God judgeth otherwise.

Eccles. 7. v. 9.

9. Be not hasty in thy spirit to be angry: for anger resteth in the bosome of fooles.

DOctrine 1. To be of an hasty spirit to anger, God forbids it to his people, Prov: 14.17. Jam. 1.19. Prov. 16.32. The spirit is hasty to anger when anger ariseth: First, with∣out cause, Gen. 4.5, 6. Jonah 4.9. This is hasting before the cause. Secondly, without measure passing the bounds, 1. Of our calling, Acts 7.26, 27. Gen. 34.25, with 49.7. 2. Of love; First, As when instead of brotherly admonition we fall to clamour, rayling, scolding, not reproving sin by Scripture names and arguments, but vexatious termes, Eph. 4.31. Secondly, When we are not fit to pray for those we are angry with, Exod. 32.19, 30, 31, 32. 1 Sam. 8.6, with 1 Sam. 12.23, & 15.35. Thirdly, Of reason, Luke 6.11. Acts 22.23. 2 Chron. 28.9. Fourthly, Of Justice, Zach. 1.15. Fifthly, Of due season, 1. After sun-setting, Eph. 4.26, 27. 2. After the offenders acknowledgement of his offence, Luke 17.3, 4. And these are hasting before the measure or proportion of the cause.

Reason 1. From the proper subject of the residence and rest of anger; It resteth in the bosome of fooles. Text, Wherein Solomon takes of an excuse which men are wont to make of their holinesse. Though I be somewhat hasty, yet I thanke God, anger doth not rest with me. Yes, (saith Solomon) If thou beest hasty, anger resteth with thee, and argueth thee a fool. For a man could not have anger so ready at hand hastily, if it did not rest with him; the habit of sinful anger resteth there, though the act be quickly transient.

Object. Cholerick men are soon stirred, and yet they are not all fooles; the fools are commonly sanguine, as the sim∣ple light fond fool; or flegmatick, as the dull Asse fool: or melancholick, as the lunatick fool.

Answ. A cholerick fool is a frantick fool. Every com∣plexion in excesse is subject to folly, yea to madnesse; but if choler be subdued to reason, cholerick men though they could be soon hasty, if they see cause, yet will not be where

there is none! A man of quick speed for race, yet will not run till he see cause.

Quest. But what folly is in Anger?

Answ. First, Rashnesse, Isai. 32.4. Secondly, Stiffenesse, Jonah. 4.9. blinde wilfulnesse. Thirdly, Outragiousnesse, Prov. 27.4. Fourthly, Unprofitablenesse. Anger unfitteth a man, First, To do good, Jam. 1.20. Secondly, To take good, 2 Kings 5.12. As a man when his house is all on a light fire, himselfe in the midst of it, can heare no direction given him from without, nor himselfe able to doe ought within: So is a man in a burning anger, neither able to direct him∣selfe, 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.

Ʋse. To cast discouragement as it were coole water upon this angry passion. The Sea when it foameth and rageth, purgeth it selfe, and a pot boyling casteth out foame and scumme: but a man boyling with anger and wrath, both uttereth his own shame, and yet keepeth the filth within. Physitians count it a signe of deadly danger, when a sicknesse or distemper so altereth the countenance, that you cannot know the same man, so Job 14.20. Anger will doe as much, Dan. 3.19. Physitians will also say, It is a signe of the healing and abatement of an Ague, when in an hot fit the tongue is cleane; but if the tongue be foule, it is a signe the disease is still strong. When a man in his anger giveth never a foul word, it is a signe of an healthful spirit: but the soul is distemped, if the speech in anger be foul. If a glasse bottle be full of cleane water, though it be stirred, there ariseth no mud: but if mud arise when it is stirred, the water was foul in the bottome; so is the spirit of a man foul within; that being stirred sheweth distemper. Let therefore all hastinesse to anger against all sorts of persons, at all times be eschewed. For Solomon here limiteth it to none: be it against husband, or wife, child, or servant, friends, or enemies. 2. Yet this hindreth not just anger, Eph. 4.26. 2. But it much more condenmeth all malice, hatred, study of revenge; for all these are from anger resting in the bosome.

Eccles. 7. v. 10.

10. Say not thou, What is the cause that the former dayes were better then these? for thou doest not enquire wisely concerning this.

SOlomon in this Chapter hath hitherto shewed the vanity of sundry things of good account in the world, in com∣parison of other things of lesse esteem: and hath therefore preferred, First, A good name before a good oyntment. Se∣condly, The day of death before the birth day. Thirdly, To goe to the house of mourning, before going to the house of feasting. Fourthly, To heare the rebuke of the wise be∣fore the song of fooles. In this verse he goeth on with the like argument, not preferring elder times before the present, though generally men are apt so to doe. Parts two, 1. A prohibition of taking it for granted that elder times are better then these, and of the inquiry after the reason of it. Say not thou, what is it that the former times were better then these? 2. A reason of the prohibition taken from the want of wisdome in such an apprehension, and enquiry; for thou doest not enquire wisely, or out of wisedome concer∣ning this.

Doctr. 1. The ordinary conceit that men have of the excellency of former times above these, and their ordinary inquiry into the reason thereof, is not out of wisdome. Heathen Authors may be quoted, not for divine or Evange∣lical points, but natural or moral. Both Heathen and Chri∣stians are wont to have such a conceit, that former times were better. Horace his old man, is laudator temporis acti se puero. Againe saith he, Damnosa quid non imminuit diesë Aetas parentum pejor Avis tulit nos nequiores, mox daturos progeniem vitiosiorem. Boetius de consolatione Philosophiae. Fortunae, ni∣mium prior Aetas, &c.

Thus ordinarily men extol the cheapness of former times, their great hospitality, their kind neighbourhood, their ho∣nest dealing; their skilful workmanship, none such now adayes; their liberal almes deeds, their devout piety, their

deep wisdome, their valiant acts; The reasons which men are wont to give of it, are not wise: as, First, Lassa effaeta natura, The decay of the strength and goodnesse of nature, in the world and all the creatures. But this is no good reason; for nature decayed by the flood; yet the times have been better. Secondly, The goodnesse of the old religion, Ier. 44, 17, 18. The Heathen thought the Empire flourished more under the worship of Jupiter and other false gods, then un∣der Christian Religion. The devouter Papists thinke the same, that it was a better world under their Religion, then ours; but if the old Religion have been worse, the follow∣ing times may be worse for their sins, Jer. 41.21, 22, 23. Thirdly, The change of times which some thinke are al∣wayes for the worse. So Emanuel Sa, But neither times nor starres were made to rule us.

Reasons of the want of wisdome of such a conceit and such enquiry. First, From the like estate of former times as of these; no new thing under the Sun, Eccles. 1.9.

Secondly, From the cause of the worse appearance of present times from fonde mistakings. As, First, In youth want of Judgement to discerne and judge of good or e∣vil. Thy Judgement then was green and raw; young mens spirits are green and cheerful, and so looking through a green glasse (as it were) thou sawest all things green and pleasant. Old men are splenetick and sad, and see all things through darke and sad fumes, and so accordingly thinke hardly of them. Besides by better experience, old men now can discerne much evil, which before they could not observe. Secondly, Through ignorance of history, which speaketh of as bad times as ours Or else through the choyce that Historians make to tell of notable matters, and neglect common occurrences: besides its pleasant to read in stories of great warres, and exploits; but to feele them would seem Tragical. Thirdly, Through following sense in this conceit, evils present seem worst, as in governments so in the whole life of man. Fourthly, Through discontentment with a mans own personal condition, and envy at others, and vaine glory in our selves; hence Nestor, Oh mihi praeteritos referat si, &c. Vitio malignitatis humanae vetera semper in laude, praesentia fastidio esse. Tacitus. Fifthly, Through curiosity, whilest men look more at others then themselves, whereas if every man laboured to amend himselfe, the times would soon amend.

Reaso 23. From the true estate of this matter, which may be discerned and observed in these particulars. First, When Princes and people are good in Gods sight, the times are better, 2 Chron. 15.1, to 6. Prov. 29.2. when they are wicked, then worse, Ibid. Jer. 22.15, to 18. Levit. 26, throughout, Deut. 28. Davids time better then Sauls, But Rehoboams afterwards worse. Secondly, When Churches are well ad∣ministred, and encouraged therein, the times are better, else worse, Hos. 2.16, to 23, with verse 8, 9. Thirdly, Some∣times the times are better for something, and worse for o∣thers, both formerly and after. Davids time better then Solomons for warre and noble victories. Solomons better for peace and plenty, and building and Merchandize. In the same times, one place may be growing better, when a∣nother groweth worse: Ephesus may be decaying when Thyatyra encreaseth, Rev. 2.4, 19 Some in every age are good, even now there be men antiquâ fide, priscis moribus; And some in every age are nought.

Reason 4. From the principal cause of all passages in the world: which is not mans weaknesse, or goodnesse, but chiefly the wise and strong and good providence of God: who presenteth every age with a new stage of acts and actors, 1 Cor. 4.9. And if a Poet would not present his spectators but with choyce variety of matters, how much lesse God?

Object. Nebuchadnezzars Image may seeme to imply a de∣cay of each age, from gold to silver, to brasse, at last to Iron, Dan. 2.31, 32, 33.

Answ. First, This Image concerned times 400 yeares af∣ter Solomons dayes. 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, vertues, or vices) of the times, but the several conditions of the Monarchies. That of Babel be∣ing 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 brasse. That of Rome crushing all the former like Iron.

Ʋse 1. To teach us to observe the depravation of nature, in the blindnesse of our minds: who are so far from discer∣ning spiritual things, 1 Cor. 2.14. that we cannot rightly judge of moral or civil things, Rom. 1.21. Jude 10. Gen. 6.5.

Ʋse 2. To reprove the fond admiration of elder times, though there be use of antiquity, and of the study of anti∣quity, yet not to approve all their sayings and doings, as best.

Ʋse 3. To stirre us up to a wise consideration of our pre∣sent 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 publick famine. Thirdly, Let Magistrates and Courts walke in righteousnesse and peace. The whole Country fareth the better for it.

Eccles. 7.11, 12.

• 11. Wisdome is good with an inheritance: and by it there is profit to them that see the Sun.
• 12. For wisdome is a defence, and money is a defence: but the excellency of knowledge is, that wisdome gi∣veth life to them that have it.

SOlomon in the former verse, having judged it to spring from want of wisdome, to conceive the former times to be alwayes better then the latter, and to enquire (as men ordinarily doe) 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 wisedome and wealth abounded; he telleth us not that it was better then other times, but that it was (so far forth) a good time; wisdom saith he is good with an inheri∣tance, and profitable for men, v. 11. And this he proveth, 1. From the benefit which either of them yeild apart: wis∣dome 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 con∣sider 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 straight 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. Wisdome and wealth are then most profitable (or doe 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 implyeth 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 wis∣dome or wealth alone. Of wisdom alone, First, It is not heard nor regarded, Eccles. 9.16. Secondly, It seldome get∣teth up to such places of authority, where it may put forth it selfe, Prov. 19.7. He wants friends to speake and make way for him. Of wealth alone, First, it lyeth unprofitably by us, neither doing our selves 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 con∣tempt, 1 Sam. 25.25,

Reason 2. From some benefit in either of them alone. Wisdome is a defence, the word is a shadow in the Text. Which is, First, For defence, Psal. 17.8. Secondly, For re∣freshing, Isay 25.4, 5. Wealth is a defence and refreshing, 1. Against hunger, thirst, cold, nakednesse, and injuries of Suits. 2. Procuring us many friends, Prov. 14, 20. and ma∣ny other outward comforts, Eccles, 10, 19. Wisdome is a defence and refreshing, First, As conveighing 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 compleat profit of both wisdome and wealth together. For, 1. Wisdome employeth wealth to the best advantage, both for another world, Luke 16.8, 9. and for this world. First, For our selves and others in the education of children. Secondly, In peace and warre, Prov.

24.5, 6. 2. Wealth employeth wisdome to the best advan∣tage. it is a Crown to the wise, Prov. 14.24. A Crown for Honour and Authority, Hos. 13.1. Iob having lost his wealth, lost his honour and authority, Iob 29. throughout, compared with Chap. 30, 1, 9, to 13.

Ʋse 1. To refute the Popish opinion of the perfection of the estate of voluntary poverty.

Ʋse 2. To shew us the feeble and comfortlesse estate of such as want both wisdome and wealth.

Ʋse 3. To teach wise men to seek for wealth, and weal∣thy men for wisdome. And all that want both to seek both. If either alone be so helpful, how much more both toge∣ther? If either al one be defective, not so both together.

Ʋse 4. To teach such as would marry, to seek both these together, if they may be had. But let the wealthy men ra∣ther seek a wise wife, as David did Abigal, then a wealthy.

Ʋse 5. To teach us what use to make of them both to∣gether, for a defence refreshing.

Ʋse 6. To preferre wisdome above wealth; wisdome is the more excellent as giving life; Text. If we trust in the shaddow of wealth, we shall finde 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 strait what he hath made crooked?
• 14. In the day of prosperity be joyfull, but in the day of adversity consider: God also hath set the one against the other, to the end that man should finde 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 ac∣cordingly in good times to be in goodness, and in ill times to look at Gods hand as only able to amend therein. As who should say, look not at the creature as the chiefe 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 Gods 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 enterchange, one contrary over a∣gainst another, Jer. 18.7, 9. In good times, first, God ma∣keth mens, or at least some chiefe mens hearts and waies right before him, 1 Sam. 13.14, Secondly, God giveth them a right course, and good success in their proceedings, 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 waies, Psal. 125, 5. & 81.11, 12. 2 Chron. 28 1. Secondly, God sendeth them cross and crooked issues of their waies, 2 Chron. 28.1, to 6. & v. 16. to 20. Ier. 22.17, 18, 19. Psalm 18.26.

2. God setteth these good and evil times enterchangeably one against another. Sauls times were bad, the times of Da∣vid and Solomon good; Rehoboam and Abijam bad, Asa and Iehosophat good, Ioram and Ioash bad; Ʋzziah and Jothan good, Ahaz bad; Hezekiah good, Manasseth and Amon bad; Josias good, his successours to the captivity bad; after the capti∣vity good.

Reason 1. From Gods peoples abuse of Prosperity, unto selfe confidence, Psal. 30.6, 7. and Luxury, Deut. 32.15. Hence followeth calamity and adversity.

Reas. 2. From the humiliation and Reformation of Gods people in adversity, Hos. 5.15. with chap. 6.1, 2.

Reas. 3. To the end we should finde nothing after God; as in the Text. To wit, first, no stability in the creature, but unsetled vicissitudes. Secondly, No fault in God and his administrations. So the phrase and word is taken, Iohn 14.30. Iob 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. Se∣condly, to take a good course. Thirdly, to be of good cheer or comfort, to be joyfull. As husbandmen make Hay when the Sunne shineth, and Marriners hoyse up and spread abroad their sailes when the wind bloweth faire, Acts 9.31.

Reas. 1. From Gods expectation of store of good fruit in such times, Isa. 5.1, to 4.

Reason 2. From Gods sudden change of times, when they are thus abused, Isay 5, 5, 6. Deut. 28.47, 48,

In evil times to look at Gods hand, as only able to amend them, Prov. 21.1.

Reason 1. From Gods 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.

Ʋse 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 Peo∣ple 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.

Ʋse 2. To teach us, whatever the times be, not to look at them as unchangeable; for God wil set one of them con∣trary to another, and we know not how soon.

Ʋse 3. To teach us therefore in good times to be in good∣ness; that is, First, be in a good and thankful frame. Se∣condly, 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.

Ʋse 4. To teach us in ill times, not chiefly to quarrel the creature, muchless to quarrel Gods providence, Isay 8.21. Neither to imagin 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 streight that which is crooked, both in mens hearts, waies, or estates. And therefore use we such means as may prevaile with him so to doe.

Means: First, Let our uncircumcised hearts be humbled to accept of punishment of our iniquities, and to confesse our iniquities and the iniquities of our fathers; where we have Confession, and Contrition, Lev. 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 Refor∣mation, Judg. 10.15.

Eccles. 7.15, 16, 17, 18.

• 15. All things have I seen in the daies of my vanity: there is a just man that perisheth in his righteous∣nesse, and there is a wicked man that prolongeth his life in his wickedness.
• 16. Be not righteous over much, neither make thy selfe 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 righteousnesse, and there are wicked men that con∣tinue long in their wickedness. By perishing, sundry un∣derstand crushing and breaking, or oppression in their righ∣teousnesse, in their righteous and just cause; as Naboth in Ahabs time, 1 Kings 21.13. and Abimelech in Sauls time, I Sam. 22.16, 18, 19. But it will be hard, if not impossible, to shew such an instance in Solomons time, though in Davids time Ʋriah 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 wic∣kedness, they understand prolonging his daies, 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 wicked∣ness: 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 righte∣ousnesse, and at last decayeth and perisheth in it. The same word is translated voyd, Deut. 32, 28. voyd of counsel, is, peri∣shing in their counsels. So the rich man is said to fade away and perish in his waies, as the flower perisheth and sadeth

in the heat of the Sun, John 1.11. Thus the Jewes estab∣lishing their own righteousnesse, Rom. 10.3. perished in their righteousnesse, and did not obtaine the righteousnesse 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 doe continue long in their wickednesse, appeareth by Solomons testimony, Eccles. 8, 12. by Davids, Psal. 68.21. by Jobs, Job 3, 2. by Isai. 65.20.

Reasons of the just mans perishing in his righteousnesse, 1. From the carnalnesse of such a just mans heart, his nature is not borne anew, but only awed by some power, either of, First, Legal Terrours, Deut. 5.27. Secondly, Good Educa∣tion, 2 Chron. 24.2, 17, 18. Thirdly, Good Company: Such as returne to evil, were alwayes dogs and swine, though washed and cleansed, 2 Pet. 2.18, 22.

Reason 2. From Gods rejection of all selfe confidence, Ier. 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 wither all his carnal and moral excellency, Isai. 40.6, 7, 8.

Reason 4. From the stability only of faith in Christ, and the righteousnesse of faith. Isai. 7.9. 2 Cor. 1.24. Rom. 11.20.

Reasons of the wickeds long continuance in wickednesse, 1. From the suteablenesse of it to our nature, Gen. 6.5. Job 15.16. Jer. 11.15.

Reason 2. From Gods judicial leaving of men to their own wayes, especially after refusal of meanes of grace, Ezek. 24.13. Rev. 22.11.

Ʋse 1. Not to be righteous over-much, verse 16. that is, First, Doe not continue in this righteousnesse, in the same sense as be not wicked over-much. Secondly, Make not too much of it: for upon Tryal It neither is our righteous∣nesse, 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 setled 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 righteousnesse (in which we place our heaven upon earth) to be losse and drosse till we come to partake in Christ, and faith in him, John i6.7, 8, 9.

Ʋse 2. Not be wicked overmuch, that is, not to multiply wickednesse by continuing long in it, not make more of wickednesse then it is worth, by promising our selves rest in it, Deut. 29.19. Psal, 36.2. nor make your selves more wic∣ked then you are, as Cain did by despaire, Gen. 4.13.

Ʋse 3. To humble us in the sense of the corruption of our nature, who are sooner weary of our righteousnesse, then of our wickednesse. In the one we decay, in the other we continue long.

Eccles. 7.16, 17, 18.

• 16. Be not righteous overmuch, neither make thy selfe overwise: why shouldest thou destroy thy selfe?
• 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 observati∣on, 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 dayes of his vanity, a just man pe∣rishing in his righteousnesse: and a wicked man holding out long in his wickednesse. 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 righteousnesse, which he disswadeth from; 1. By the disease accompanying it, which is over∣much wisdome: 2. By the danger following it: Why wilt thou destroy thy selfe? Secondly, Against continuance and growth in wickednesse, which he diwadeth from, First, By the disease accompanying it, Folly, be not foolish: Se∣condly, By the danger following it, untimely Death, verse 17. and urgeth the acceptance of both these Counsels by two motives, 1. By the goodnesse 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 Po∣litician: Seeing righteous men doe sometime perish in their righteousnesse, when wicked men prolong their dayes in wickednesse; It is a good course not to be overjust. And yet least that should seeme too grosse and offensive, It is a good course also not to be overwicked, but to keep a meane be∣tween both. But if Solomon speake in the person of the wic∣ked, he would not second it with his own approbation of the goodnesse of both courses, verse 18. Besides Solomon would not leave such corrupt counsel without some asper∣sion of folly or vanity upon it, as he doth in the like case, Eccles. 4.5, 6. Verse 5. sheweth verse 6. to be spoken in the person of the sloathful man.

Secondly, Others thinke 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 himselfe, 2 Sam. 3.39. But that overmuch righteousnesse is opposed to clemency or moderation; whereas this here is opposed to wickednesse.

Thirdly, Others therefore understand the righteousnesse here spoken of to be Ʋniversalis justitia, universal righteous∣nesse, opposite to all wickednesse. But neither can that be the meaning of the word here. For, 1. No man can exceed in that righteousnesse, 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 righteousnesse, though he should dye for it. Stephen dying for his righteousnesse, or any other Martyre, is never said to perish in his righteousnesse, but to glorifie God, Joh. 21.18, 19, yea and to honour and preferre himselfe, 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 therfore that by overmuch righte∣ousness, 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 over∣much righteousness there be three sorts: 1. That which is called Legal righteousness; so called, not because it is an∣swerable to the Law, but because judiciaries take it so, as

Paul sometimes did, and other Jewes, 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 mans overmuch esteem of it, and overmuch confidence of his own estate by it; He taketh it to be true righteousnesse, whereas it is neither true Justification, Phil. 3.7, 8. Nor Sanctification, or inherent righteousness, Matth. 5.20. 2 In a mans overmuch confidence of his ability by the strength of it; The Israelites by it undertook and vow∣ed universall obedience; which without a better heart they could not perform, Deut. 5.27, 29. As first, when we pre∣sume 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 Gods 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. Righteousnesse of works of good intention, as that of Ʋzzah, 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 Sauls sacrifice out of a good intention, but against a Commandement, lost his Kingdom, 1 Sam. 13.12, 13, 14. See also, 1 Sam. 15.21, 22, 23.

4. Righteousnesse inherent, prized above the word; Righteousness of a cause over eagerly maintained; as in Jobs case, justifying himselfe rather then God, which was overmuch righteousnesse. 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. Excesse of righteousness, or to be righteous over∣much, is accompanied with an overweening conceit of a mans own wisdom; and followed with causlesse destruction of a mans selfe, vers. 16.

Solomon joyning this warning, Neither make thy selfe over∣wise, to the former, Be not righteous overmuch, implieth, that an overweening conceit of our own wisdome, doth accom∣pany

overmuch righteousness. And adding this Reason [for why wilt thou destroy thy selfe?] He implyeth, that these wil procure destruction, and that without cause. And there∣fore he asketh why?

Reason 1. Why it is accompanied with overmuch wis∣dome; 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 de∣struction; because, First, it is ever joyned with pride, which is a forerunner of destruction, Prov. 16.18. Secondly, it re∣flecteth imperfection and insufficiency upon Gods wisdome and word. For it is lesse dishonour to God, that a man doe a sinne against the word, then a good duty above the word. The one argueth frailty and imperfection in us; the other in God. Thirdly, it submitteth not it selfe to the righte∣ousness of Christ, but men in it goe about to set up a Savi∣our without Christ, and against him, Rom. 9.31, 32. with 11.7. Christ is indeed our Wisdom, 1 Cor. 1.24. and Righte∣ousness, 1 Cor. 1.30. Jer. 23.6.

Ʋse 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 Hea∣then Philosopher Aristotle could say, Though vertue con∣sisteth in a mediocrity between two extreams, yet not in a mediocrity of degrees of goodnesse, but in a hyperbole or excesse. Politic. l. 7. c. 1. Yea, it reproveth the despising of legall duties; for though they be not righteousnesse, yet they are gifts of the Spirit, restraining from sinne, constrai∣ning to duty, and a greater gift from God then riches or honour. Brasse is good, onely it is counterfeit, when it is put off for gold.

Ʋse 2. To disswade and direct from all this excesse of righteousnesse here forbidden; not from the duties, but from taking them for our righteousnesse; when we have li∣ved long in them, they are either our righteousness imputed or inherent.

Quest. What would you have us to doe 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 perswading 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 soveraigne good, Psal. 73.25, 36. Thirdly, If you feel him not applying promises to you, nor himselfe in any word of grace with power, pray over the promises, and meditate on them; they wil so give faith. Observe if this doe not utterly pull down all our high thoughts of former worth in our selves, 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 desti∣tute 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 righteousnesse 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 de∣fects in our best duties, Neh. 13.22. Thirdly, when we think we have earned any reward at Gods 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as before (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not be not overmuch wicked, but do not wickedly overmuch) but yet if we take it as is trans∣lated, the sense is the same.

To be wicked overmuch, implyeth two things: 1. Aggra∣vation of sin beyond the word. 2. Multiplication of it. First, to make a mans selfe more wicked then the word ma∣keth him: So excessively wicked, as thereupon to shut out a mans selfe from all hope of mercy, or otherwise worse then he is. This excesse a man that is convinced of the emptinesse of his righteousnesse which he prized overmuch before, is apt to sink into, even to despaire. Cain, who be∣fore thought himself as righteous as his brother, and his sa∣crifice as acceptable as his, being convinced by God of his

wickednesse sunck into despaire 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 e∣vil much, that is, Do not multiply transgression, as Amos 4.4. The word is used in this sense. Sin is multiplied ei∣ther 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 follow∣ed with untimely death. Sin is excessively Aggravated when it is made, First, greater then can be forgiven, as Gen. 4.13. See the Original. So when we judge we have sinned a∣gainst the Holy Ghost, when we have onely lost the com∣fort of the spirit. Secondly, Greater then will be forgiven, in regard either of our present hardnesse of heart, which we despaire of softning, or in regard of our person, which we judge to be reprobate. Thirdly, A sin of an higher kinde then 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 mans garden, are not the weeds of the garden, till the soyle give rooting to them, that is, consent. This is folly, as not judging of our selves or our sins accor∣ding 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 spirituall matters is blind and foolish, and very change∣able. 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 pre∣paration 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 Im∣punity,

Deut. 29, 19. and of repentance hereafter. Se∣condly, 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 Gods wrath, and adding more Fewel to the fire, Deut. 29.19.20. Amos 2.13, 3. As hardning the heart more and more unto impeniten∣cy, Heb. 3.13. Rom. 2.15. 4. As filling a vessel of disho∣nour the sooner full to the brim, Gen. 15.16.

Quest. But how is this continuance and growth in sinne said to be overmuch?

Answ. Because the former course of our wickednesse may suffice us, 1 Pet. 4.3.

Ʋse 1. To dehort from aggravation of sin, in any excessive measure above the word: though according to the word it be most wholsome, Psal. 40, 12. Ezra 9.6.

Ʋse 2. To dehort from continuance and growth in sin, Dan. 4.27. 1 Pet. 4.3. Continuance implyeth, First, Repeti∣tion of the act, after we know it to be sin; Prov. 19.19. not so Judah, Gen. 38.26. Secondly, Impenitency after it, onely forbearance of the act: which may be feared in Ju∣dah, Gen. 38, 26. till after Joseph had humbled (as an instru∣ment in Gods hand) him and his brethren. Thirdly, To∣leration of the root of it, without mortification of it. Thus Jonah repenting of his foresaking his call, but not mortify∣ing the pride of his heart (which was the root of it) brake forth againe, Jonah 4.9. Growth in sinne as when First, More resolute, Jer. 44.16, 17. Secondly, More skilful at it, Jer. 4.22. wise to doe evil. Thirdly, more bold, Isai. 3.9. Fourthly, More outragious, proceeding from evill to worse, to higher degrees of wickednesse, 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 aforego∣ing Solomon amplifieth, First, By a motive to the ta∣king hold of them, taken from the goodnesse thereof. Se∣condly, By the meanes whereby we may performe what is required, and eschew the evils dehorted from: and that meanes is the feare of God. Thirdly, By an argument from the strength and supportance, which this wisdome bringeth to a wise man, above great friends, verse 19.

Doctr. 1. It is a good thing to take hold of such admoni∣tions as may keep us from excesse either of righteousnesse or wickednesse, or from overmuch either righteousnesse or wickednesse. 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, wis∣dome, and grace, Isai. 27.5. Secondly, By hearty affection, as a pretious 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 practise, so the word is taken, Prov. 2.19. It is good not to be over-righteous, First, To prevent the evill of desola∣tion threatned, verse 16. Desolation signifyeth, 1. Solitude left to a solitary condition, 2. Confusion, (as Dan. 4.19.) Astonishment. 3. Destruction. Overmuch righteousnesse 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 mans end and hopes, Rom. 9.30, 31, 32. 3. Destruction: For what shall satisfie for former sins and for defects of this righteousnesse. Secondly, To obtaine the contrary solace. 1. Of peace with God, Rom. 5.1. Isai. 32.19. 2. Of establishment and encouragement in ill houres, 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 despaire

and of untimely death. As also to prevent the evils of con∣tinuance and growth in sinne, mentioned in verse 17. page 144. Secondly, To obtaine the good 1. Of hope of possibi∣lity of help, It taketh hold of Gods strength, Isai. 27.5. Mark 1.40. and stirreth up to the use of meanes, Ezra 10.2, 3, 4. 2. Of sincere reformation or breaking off the course of sinne, First, Prolonging of tranquility, Dan. 4.27. Se∣condly, Finding of mercy, Prov. 28.13.

Ʋse 1. To whet upon us both these admonitions, to be∣ware both of overmuch righteousnesse, and of overmuch wickednesse in all the former particulars.

Ʋse 2. To exhort us to grow up and walke on in the feare of God; which might have been handled, as a distinct doctrine being expresly mentioned in the Text. The feare of God is a good preservation against excesse both of righ∣teousnesse and wickednesse. Against excesse of righteous∣nesse, Deut. 5.27, with 29. Against excesse of wickednesse, Prov. 16.6. & 14, 16, & 28, 14, Jer. 32.40.

Reason 1. It emptieth a man of selfe confidence, Phil. 2.12, 13.

Reason 2. It keepeth the heart soft, Prov, 28.14.

Reason 3. To exhort us how to carry our selves toward wholesome admonitions, to wit, as here Solomon warneth, to take hold of them in all the four particulars specified in o∣pening the meaning of the Text, Prov. 4.13.

Eccles. 7. v. 19.

19. Wisdome strengtheneth the wise, more then ten mighty men which are in the City.

THese words give another reason, why we should be∣ware of the folly of sin, and of the overmuch wisdome of excessive righteousnesse, taken from the safeguard or strong protection and deliverance which this wisdome will procure to a wise man, and that amplified à Minori from the lesse supportance and deliverance, which many great friends in Court or City might afford him.

Doct. 1. The wisdome of an innocent and truly righteous life, will yeild a man greater supportance and safer delive∣rance then many great friends in Court or City, Prov. 24.5.

Job. 22.23, 30. For the original Text speaketh of this wis∣dome, that is, this wisdome whereby a man avoydeth both the folly of continuance in sin, verse 17. and the overmuch wisdome of excessive righteousnesse, verse 16. (In both which men undoe or destroy themselves) this wisdome will strengthen a man more, to wit, By supportance, and By deliverance, then ten (that is many) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 wayes 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 staffe of our maintenance, Psal. 16.5. Thirdly, The horne of our delive∣rance, Psal. 18.2.

Reason 2. From the protection and Ministery of Angels, who are greater then the greatest men, Psal. 34.7, & 91, 11, 12. 2 Kings 6.15, to 20.

Reason 3. From the favour, which wayes of true righte∣ousnesse finde 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 Gods hand is heavy upon him: as also in death when righ∣teousnesse faileth not, Prov. 11.4. Psal, 146.3, 4, & 88, 18. Job. 6.15, to 21, & 9, 13.

Ʋse 1. To remove the stumbling blocke out of the way, which hindreth many from breaking off their sinful courses, to wit, from the losse of their great friends; Nay the wayes of true righteousnesse procure great friends, by Gods over∣ruling 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 perswasion have befriended the Church.

Ʋse 2. To exhort such private Christians, and the whole state of the Countrey, to walke and grow up in this wis∣dome, it may be our strength when all else may faile 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 wisdome (as strengthe∣ning 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, doe not make your selfe 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 righteousnesse, so as to doe 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 nakednesse 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 then other) all men even the best men doe 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 Gods 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 selfe confidence, Matth. 26, 33, 35. and so to cha∣sten our neglect of stirring up our selves to lay hold of God, Isai. 64.6.7. Secondly, Our uncircumspect and unjust wal∣king, 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 per∣son. If rebellious or irregular subjects of confederate Prin∣ces trespasse one upon another, it is not the trespasse of the state, whilest the Princes condemne it, and punish it, now

the judgement and will, are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a man, the carnal part are but as rebellious subjects.

Ʋse 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Text comprehen∣deth women as well as men, Gen. 1.26.27.

Ʋse 2. To convince carnal wicked men of their abun∣dance of sin, seeing the most godly and just fall, Job 15.16.

Ʋse 3. To shew us where our happinesse lyeth, 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 righte∣ousnesse in Christ, Phil. 3.7, 8, 9. Rom. 3.23, 24.

Ʋse 4. To mortifie pride of our best duties.

Ʋse 5. To teach us to beare evils at Gods hand patient∣ly, Micah. 7.9.

Ʋse 6. Not to be masterly censorious of the failings of our brethren, Jam. 3.1, 2. John 8.7.

Ʋse 7. To comfort the godly righteous against the feare and griefe of death, in our selves, 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 heare thy servant curse thee.
• 22. For often times also thine own heart knoweth, that thou thy selfe 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 mans heart up∣on all the words that are spoken, not upon all their hard sayings 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 Exhoration, 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 pur∣sue 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 sleighting him, v. 21. 2. From the con∣veniency of Gods wise and just hand, in measuring to us as we have measured to others: which that we have done, Solo∣mon argueth from the testimony of his own conscience, v. 22.

Doct. 1. It is not good to set a mans heart upon all mens speeches of him, no not upon the hard and sleight speeches of his own servants against him, to wit, First, In case men speake vanity, to wit, 1, Out of a vanity of minde, 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 meanes to restraine, Psal. 38.12, 13, 14. Third∣ly, In case of apparent evidence of our Innocency to the contrary, Job 31.35, 36, 27. Fourthly, In time of publick or private, special and weighty; A vocation another way, by Humiliation, 2 Sam. 16.10, 11. and by Rejoycing, 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 preju∣dice of our calling: and thereby to be stirred up, First, To search our hearts and wayes, to see if we have not done the same or the like evil. Secondly, To cleare our selves if in∣nocent: to repent and amend if guilty.

Reason 2. From the vanity often found in such speeches, who take liberty to speake at randome, without occasion, without consideration, without any reall detriment to our selves or callings, Psal. 73.9.

Reason 2. From the love and pitty we are to beare to men; occasions of enmity and discord we should put out of our mindes, 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 spi∣rits which should not depend upon mens 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.

Ʋse 1. To teach us this part of the circumcision of the heart and eare, neither, First, To listen with the eare unto all vaine speeches of a mans selfe: Secondly, To set the heart thereupon in such a manner, as to trouble our selves and others in vaine:

Ʋse 2. From the latter reason mentioned in the Text, learne we, First, To walke circumspectly in the sight of our own hearts and consciences, else they will beare witnesse against us, 1 Kings 2.44. Secondly, To be the more pati∣ent if others wrong us in the like kinde, as our own hearts tell us we have wronged others, Judg 1.6, 7. Matth. 7.1, 2.

Eccles. 7.23, 24, 25.

• 23. All this have I proved by wisdome: I said, I will be wise, but it was farre from me.
• 24. That which is farre off, and exceeding deep, who can finde it out?
• 25. I applyed mine heart to know, and to search, and to seek out wisdome, and the reason of things, and to know the wickednesse of folly, even of foolishnesse and madnesse.

IN these words Solomon maketh another observation of that which was meet for all men to observe by his example, e∣ven what befel himselfe in the search of wisdome in his own times; which was, First, That in all his search of wisdome (to wit, by the works of creation and providence, and by tracing out happinesse in the courses which men are went to take for it) he found that wisdome was too farre off, and too deep for him, verse 23.24. Secondly, That missing of wisdome in the way, he applyed his heart, or turned it a∣bout to seek for wisdome in taking account of himselfe, and seeking to know the wickednesse of his own folly, and the foolishnesse of his own madnesse, verse 25. And the reason [of things] is better translated, and the account of my selfe or my wayes, &c. verse 25.

Doctr. 1. The sense of our vast and deep distances from attaining wisdome, by the study of the creatures, and of the vanity of the wayes of men, is a just motive to apply our hearts to make diligent search for wisdom in taking account of our own wayes, and in the knowledge of the wickedness of our folly, and the foolishnesse of our own madnesse. 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 finde him∣selfe still at a great distance from wisdome, and wisdome more deep then to be digged out of the creatures. Se∣condly, that hereupon Solomon was moved to seek it in loo∣king homewards into his own heart, and wayes, and the folly and madnesse, and wickednesse 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 wisdome both of God, 1 Cor. 1.24. and of us, 1 Cor. 1.30. But the wisest could never discerne Christ by the creature, 1 Cor. 2, 6, to 9. Hence not the creature but the word is perfect to convert soules, Psal. 19.1, to 7.

Reason 2. From the aptnesse of the creature, and the knowledge of it (by reason of the curse that lyeth upon it) to puffe us up, Isai. 47, 10. Solomon confesseth himselfe, I said I will be wise this way, Presuming of his knowledge. Text. of the latter, That hereupon Solomon was moved to search after wisdome in taking account of himselfe, and the folly of his own course.

Reason 1. From the excellency of man himselfe, 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 obser∣ving a mans selfe, then all the other creatures.

Reason 2. From the vanity and vexation of spirit which all the creatures yeild to a man. A man is justly occasioned to look into the root and cause of it in himselfe.

Ʋse 1. To convince all the wise Philosophers of the Heathens of the vast distance of wisdome from them. For they had no further meanes of wisdome, then what Solomon improving to the utmost, found farre off from conveying true wisdome to him, Rom. 1.22. A warning to Schollers, not to overvalue wisdom and knowledge, which they have from the creatures.

Ʋse 2. To teach us that in taking just account of our selves and our wayes, we shall finde our former course Fol∣ly, even the wickednesse of Folly and Madnesse, even the foolishnesse of madnesse, 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.

Ʋse 3. To teach us a difference of the wisdome of God, revealed in the creatures, It is farre off and deep, Text. Not so in the Gospel, Deut. 30.11, to 14. with Rom, 10.6.7.

Ʋse 4. To teach us there is much wisdome, may be lear∣ned, from knowing our own wickednesse, foolishnesse and madnesse, he was more then a common wise man that said, Prov. 30.2. Surely I am more foolish then any man, 1 Cor. 3.18. Jer. 10.14, For First, The sense of our own folly and wickednesse maketh us low and base, and so humbleth us before the Lord. Secondly, The sense of our folly di∣recteth us to seek true wisdome in Christ, and in his word.

Eccles. 7.26.

26. And I finde more bitter then 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 wisdome, he had not found it in the creature, he therefore applyed his heart to seek out by wisdome, the wickednesse of his own folly, and the foo∣lishnesse of his own madnesse, 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 adulte∣rous and Idolatrous woman more bitter then death, whom he describeth, 1. By her effects, 1. Shee is as snares slily to catch, 2. Her heart as Traps. 3. Her hands as bands. 2. By the subject persons about whom shee is conversant, and they are either good in Gods 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 vaine and sinful fruits of mans fall from the state wherein God created him, verse 29.

Doctr. 1. A man that setteth himselfe unfeignedly (or to use Solomons words, that applyeth and turneth his heart) wisely to search out his own wickednesse, folly and mad∣nesse, shall finde the instruments that led him into tempta∣tion and sin, more bitter then death. As Solomon here found his wives and Concubines, who drew him to mainte∣nance 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, Plea∣ding it seemeth liberty of conscience: whence he first gran∣teth toleration, then countenance and assistance to their I∣dols, 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 bitternesse of sinne, and that even a∣bove death, Jer. 2.19. Acts 8, 23. Deut. 32.32, 33. All the ingredients of bitternesse are found in sin, which have made men bitterly to mourne as, First, The losse of the blessing of a heavenly Father, Gen. 27.34. a minori. Secondly, Cruel bondage, worse then Egyptian, Exod. 1.14. Thirdly, Bitter water causing the curse, Numb. 5.24. Yea sinne is more bitter then death. As First, Being the death of the soul, Rom. 7.11. which is so much the more bitter then the death of the bo∣dy, as the life of the soul is more sweet and precious then the life of the body. Secondly, Depriving us of the presence and favour of God which is better then life, Isai. 59.2. Psal. 63.3.

Reason 3. From the bitternesse of godly sorrow or repen∣tance, Mat. 26.75. Zach. 12.10. Matters of such bitternesse in godly sorrowes, 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.

Ʋse 1. To teach us concerning Solomon, First, That Solo∣mon did indeed repent after his fall. Secondly, That he wrote this book after his repentance.

Ʋse 2. To weane all men from sin, It will be bitternesse in the end [2 Sam. 2.26.] Acts 8.23. Prov. 23.31, 32. Prov. 5.34, 5. Prov. 20.17.

Ʋse 3. To weane us from delighting in sinful compa∣nions, 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 condemne and betray one another.

Ʋse 4. To teach us a signe of true repentance, when sinne groweth as bitter, yea more bitter to us then death.

Ʋse 5. To shew us the danger of women once corrupted; how apt, and slye, and strong they be to draw on stronger then themselves to corruption, Neh. 13.26.

Ʋse 6. To be upright in Gods sight, and not to rest in a sinful state and course, the one is preserved from such wo∣men 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 finde out the account.
• 28. Which yet my soul seeketh, but I finde 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 finde not.

Doctr. 1. The acount which a penitent soul taketh of his wickednesse 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, Fanne your selves. 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 hum∣bleth them, as with carnal men, he entreth into judgement with them, Psal. 0.21. & 10.15. Conscience enlightened and awakened, fits as it were Gods 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 sweetnesse 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 deceit∣fulness of our hearts, Jer. 17.9. 2 From the innumerable multitude of our sins, Psal. 40.12. & 19, 22. 3 From the Im∣perfection of all our best knowledge of spiritual good and evil things, 1 Cor. 13.9.

Ʋse 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 doe, it is but overly, Jer. 8.6. They that doe, are loath to pursue it con∣stantly, soon slipt from it. The Papists require a perfect ex∣amination of all particular mortall sins (as they call them) with all the circumstances of them.

Ʋse 2. To teach us (after Solomons example) what manner of Account books we should keep between the Lord, and our soules, to wit,

First, Exact and particular; motives, 1. It prevents Gods examining and judging us, when we are strict in exami∣ning and judging our selves, 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, Mortifica∣tion more powerful. Fifthly, heart more watchfull. Sixthly life more regular, Psal. 119.59. 3. It will leave the consci∣ence,

first, more peaceable, sin unaccounted of, will be like a debt unreckoned, and terrifie, or at least trouble the con∣science, Psal. 25.7. Iob 13.26. Secondly, more pure, sinne unaccounted for is unrepented, and like a Canaanite, wil let in the divel at the back doore; as Jonah that repented 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 our selves, 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 soyle but once plowed will grow fallow, and barren of good fruit, but abounding in weeds.

Thirdly, sensible of its own Defectivenesse.

Motives. 1. It will call in for an higher search, even from God himselfe without feare and terrour, Psal. 139.23, 24. 2. It will stirre up to prayer, for pardon of secret sinnes, Psal, 19.12.

Ʋse 3. To teach us the right way of judging and admo∣nishing others without arrogance or Hypocrisie; Solomon here passeth a deep censure upon men, and women, v. 28. but before this he taketh a strict account of himselfe. This method is needfull, to reckon first with our selves, 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 worrhy 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 scarsity of good women, especially a∣bout the Court. For Solomon speaketh of what himselfe found; One man among a thousand have I found, which ar∣gueth a great scarcity of men, and surely he doth not meane that men for the most part are no men, but not good men, not such as are worthy the name of men, that quit them∣selves 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 Priests office; why, did not their Predecessors and suc∣cessors execute the same office? true, but not with like Priestly wisdome, courage, zeal, faithfulnesse. There is such a like phrase in Job 33.23, One of a thousand to de∣clare to a man his righteousnesse and so his failing and fal∣ling 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 selfishnesse, self-conceit, self-will, self-seeking.

Reason 2. From the hardnesse and straitnesse of the gate, and wayes of righteousnesse, with the contrary liberty and ease of the gate and wayes 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, whe∣ther 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 liable∣nesse 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, especi∣ally, 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. Impu∣nity from the hand of Justice. The Court is commonly made a sanctuary for iniquity.

Ʋse 1. To refute the Papists note of the Church; multi∣tude; Not one of a thousand, more Mahumetans then Chri∣stians of all sorts.

Ʋse 2. To diswade men from blessing themselves in lea∣ding such a life, as most men lead, Exod. 23, 2. Scarcity of good store of company in good wayes is no just discou∣ragement 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.

Ʋse 3. To humble both men and women for this scarci∣ty of goodnesse amongst us. See how low sin debaseth, we are not worthy the name of men and women by rea∣son 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 himselfe: amongst men, one of a thousand, but sinne, maketh us rather beasts then men. Not one man scarce of a thousand, or woman, that quit themselves well in all their relations.

Ʋse 4. To weane us from affecting to live in the Court where, of all places, goodnesse is most rare. God threatned preferment, in a great Court, for a great plague, 2 Kings 20.18.

Ʋse 5. To teach good men, and good women especially to be the more thankful, that God should shew us such spe∣cial grace, and favour, as to passe by thousands, and call us to goodnesse. Universall righteousnesse endoweth us with rare excellency, such as is scarce found in a thousand.

Eccles. 7.29.

29. Loe, this onely have I found, that God hath made man upright: but they have sought out many in∣ventions.

IN this verse we have set downe the third experiment or event which Solomon found upon taking account of his own wickednesse and folly, to wit, the righteousnesse of God in his work about man, but mans perverse subtilty in inventing wayes of backsliding (or Apostacy from God.)

Quest: 1. How doth he say he found this only, seeing he found two other things before? First, The bitternesse of wicked women, verse 26. Secondly, The scarcity of good men and greater scarcity of good women, verse 18.

Answ, By Onely is meant chiefly, 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 himselfe and his father before him) in their regeneration, Jer. 2.21.

Quest. What is meant by inventions and mans seeking them out?

Answ. Inventions are translated engines, 2 Chron. 26.25. as slings to offend the enemy, and Bulwarkes to defend our selves. Seeking our these argueth a perverse diligence to deal subtilly in inventing wayes of corrupting our selves.

Doctr. 1. A penitent soul taking good account of his wic∣kednesse and folly, shall evidently and eminently finde the righteousnesse of God in all his worke upon us, and the per∣versnesse and subtilty of our inventions to corrupt our selves even from our first Parents to this day. Evidently] for loe or behold saith he. Eminently] for, saith he, this onely or chiefely, or eminently, have I found. Inventions] He meaneth no profitable inventions for the good of our selves or others, as Arts, or Manufactors or occupations: but such inventions whereby we seek to start away from God, and to corrupt our selves. As some horses put into a good Pa∣stute, yet will seek round about the sense to finde a gap to range out. Thus Moses taught backsliding Israel (Deut. 31.19) to see Gods righteousnesse, Deut. 32.4. Their own perversnesse, 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 holinesse and righteousnesse setting his heart and affections upon their proper objects, Eph. 4.24. Right] First, As sutable to the righteous Law of God which is a straight and right Rule, Psal. 19.8. As set∣ting the inferiour parts of the soul and whole man in a right order to the superiour; will to the judgement or consci∣ence, 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 Gods sight, 2 Chron, 29.2.

Reason of God so making us at first. The justice and holinesse of God required it of himselfe, that if he create man to a spiritual and supernatural end (to wit, fellowship with himselfe) 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 righteousnesse, otherwise from his first creation he had been made sinful and crooked.

Reason of reforming man to a state of righteousnesse, The praise of the glory of his grace and mercy in Christ Je∣sus, 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 forwardnesse 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 perswasion, Adam invented a way to get wisdome in the knowledge of good and evil, Gen. 2.6. Solomons wives inven∣ted many wiles to draw him to tolerate them in the liberty of their Religion. Solemon himselfe invented many devices how to satisfie himselfe in satisfying them. Conscience is tender, Faith is the gift of God: His Father David com∣pelled no Pagans to circumcision. His Subjects invented many shifts, to put off from themselves the faithfulnesse of an wholsome 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 Kings transcendent wisedom above them, Eccles. 8.1. So David before him, sought many inventions to cloak his sin with Bathshebah.

Reason of finding this as chiefly grievous to a penitent soul, From the proper nature of repentance, which is deeplyest Affected with sin as it is First, Most dishonoura∣ble to God. Secondly, Most injurious to the grace of Christ, contrary to meanes and mercies, and pernitious to the Church of Christ. Thirdly, Committed with the greatest perversnesse and foolish subtilty of our own hearts.

Ʋse 1. To refute the Popish doctrine that original righ∣teousnesse

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 princi∣ples of nature; a man is a perfect man without it for sub∣stance. Secondly, As not deserved by men who had done neither good nor evil.

Secondly, Natural, as due, First, to the purity of Gods na∣ture to make us so perfect. Secondly, To the integrity of mans nature, without which he was not so perfect in qua∣lities as were meet for Gods pure nature to make. The Pa∣pists herein extol the freenesse of grace to Adam, not to magnifie the grace of God, but to derogate from the grace of Christ. For if nature were entire and perfect without Gods Image, then 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 su∣table to right nature; and so original sin is no sin, not only after baptisme, but even before baptisme. But concupiscence is not of Gods worke 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.

Ʋse 2. To teach us a true sign of repentance, never to blame God for our falls, but our own perverse subtilty. 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 selfefulnesse. But it is wee that have perverted our wayes, and took paines, (sought out devices) and cunning inventions to doe wic∣kedly. Yea, this finding out our own perverse subtilty in seeking out inventions to depart from God, and deceive our selves, should more deeply affect us and afflict us, then 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 ripenesse and perfection.

Ʋse 3. To teach us to loath all evil inventions, Rom. 1.30. Its a fruit of a reprobate minde, verse 28. with 30. such are inventors of Fashions, Oathes, Lusts, and Torments.

Ʋse 4. To exhort us not to thinke our selves right till we attaine that estate wherein God made us at first: and that with greater contentment in it, then he took; least we seek as he did many inventions.

Eccles. 8.1, 2, 3, 4, 5.

• Who is the wise man? and who knoweth the interpre∣tation of a thing? a mans wisdome maketh his face to shine, and the boldnesse of his face shall be chan∣ged.
• 2. I counsel thee to keep the Kings commandement, and that in regard of the oath of God.
• 3. Be not hasty to goe 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 doest thou?
• 5. Whoso keepeth the commandement shall feel no evil thing, and a wise mans 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 ad∣monition: 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 Solomons loyal subjects put it off by the inventions which

here in these words Solomon both propoundeth, and refuteth.

Invention 1. From Solomons eminency of wisdom, together with the unsearchable depth of his counsels and procee∣dings; 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 weaknesse (might his Subjects say) wil 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 boldnesse of his face, which may be referred, either to the former antecedent, and then it is meant, The the wise mans face, that is, Solomons face, the boldnesse 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 boldnesse of a mean mans face, which shall be doubled (as the word also signifieth) in speaking upon just ground, in humble and discreet manner, even to the King himselfe, 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 originall) the mouth of the King, and that in re∣gard of the oath of God, v. 2. to wit, the oath of Allegiance. As who should say, It is not for me to enquire and dispute of matters of State, Princes commands; but to observe and doe what I am commanded. If Solomon command Masons and Carpenters to build Temples to his wives Idols, and the Nobles to oversee the work, and all his Subjects to con∣tribute to it, it is not for me to gainsay, but to obey. My oath of Allegiance binds me far.

Refutation. Be not hasty to goe out of his sight] that is, out of the Kings 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 evill thing] as they doe that perform the works of sinners, Psalm 1.1. For the King doth [many times] (not according to what is right and wel pleasing in the sight of God, but) whatsoever pleaseth himself, v. 3.

Invention 3. From the Power and uncontroulable Au∣thority of the kings 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 doest thou? v. 4.

Refutation, First from the safety of Attending Gods Commandment rather then Mans: Whoso keepeth the Commandment, shall feel no evill thing. v. 5. Secondly from the Discretion of a wise mans heart to observe both Time and Judgment, 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 Objecti∣on 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 extoll his own Transcendent wisdom and soveraign 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 kings person and wisdome, nor the Depth of the kings counsels and proceed∣ings, nor the loyalty and sworn Allegiance of the Subjects, nor the soveraign Authority and power of the Commands of Princes, nor any such like other Invention that can excuse Subjects from Admonishing Princes (according to our Cal∣lings) 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 Origi∣nal readeth it thus, That saith to a king, Thou art wicked; and to Princes, Ye are ungodly. Where Elihu useth it as an Argu∣ment to justify Gods Righteousness, because he accepteth no mans 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 transcen∣dent 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. Solo∣mon

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 Honorable and glorious, Acts 6.15. 3 Reverend and awfull, as Exod. 34.30. Thirdly, From the falling of a bold and stern spirit be∣fore 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. I∣sai, 33.19. Dan. 8.23. 2 Impudency 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 kings countenance change not, thine shall be doubled, 22.18, 19. 1 Kings 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 tryal, 1 Kings 3.24, 25. 2 with change of minde, •…•… n 6.14. 3 unlawfull things: which to obey will breed smart, first from Gods hand: secondly from Mans, Hos. 5.11. Dan. 6.24. Secondly, Obedience is only due in the Lord, Ephes. 6.1. not against him, Acts 4.19. Thirdly, An Oath and Gods name in it, bindeth not to sin against God, but rather the contrary.

3 The soveraign power and uncontroulable authority of Princes, v. 4. ••ns. First Gods Commandement and the keeping of it is a Preservative from evill, v. 5. he is higher then Prin∣ces, Eccl. 5.8. Prov. 21.1. Secondly, a wise mans heart will observe a right time and manner, v. 5. so did Abigail, 1 Sam. 25.36, 37. and Nathan, 2 Sam. 12.1 to 14.

Reas. 2. From the Duty we owe first to God the king of kings: secondly to the King by Covenant: thirdly to the peace of the Church and Commonwealth.

Ʋse 1 To exhort Subjects to be faithfull in admoni∣shing Magistrates, when God leaveth them to scandalous falls, and giveth us a Call to it. Which they do 1 when they call us to execute their sinfull Commands, as 1 Chron. 21.3, 4. 2 When by our Place we are to watch over them Ezek. 3.17 to 21. 3 When they are not the sons of Beli∣al, 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, pow∣er, will.

Ʋse 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.

Ʋse 3 To teach great men to let their countenance fall at any just Admonition: The strength of his face shall be changed, v. 1.

Ʋse 4. To teach a lawfull use of an Oath of fidelity and subjection to Magistrates, v. 2.

Ʋse 5 To forbear haste in executing Magistrates Com∣mands, unless it be in lawfull and expedient matters, v. 3. Serve not kings pleasures in evill. Doeg herein did wick∣edly, 1 Sam. 22.18. the Aegyptian Midwives better, Exod. 1.16, 17. and the Guard of Saul, 1 Sam. 22.16, 17. & 14.44, 45.

Ʋse 6. The Soveraignty of Princes leaveth them scarce any Faithfull Friends or Admonitors, scarce one of a Thousand, v. 5. See the misery of Soveraignty.

Ʋse 7 To encourage to walk in the path of Gods Com∣mandements, from the Indemnity and Safety of such a Course, v. 5. Moses felt no harm from Pharaoh, nor Sa∣muel from Saul, nor Nathan from David, nor Elijah from Ahab, nor Jehu from Jehosaphat, nor Amos from Ama∣ziah.

Object. But Hanani did from Asa, 2 Chron. 16.10. Zacha∣riah from Joash, 2 Chron. 24.20, 21. Ʋriah from Jehoiakim, Jer. 26, 23. John fron Herod, Mark 6, 27. Stephen from the high Priests, Acts 7.51 to 59.

Answ. First, God doth often prevent such evill enter∣tainment of the faithfullness of his Servants. Secondly, If they suffer Imprisonment, Banishment, Death for Gods Commandement, it is no Evill, but a Crown of Martyr∣dome.

Eccles. 8.5.

A wise mans heart discerneth both time and judg∣ment.

THese words are a second Answer to the thid Invention which Solomons Subjects made to excuse themselves for dealing faithfully with him in some word of Admoni∣tion, when he was falling into this great sin of harkning to

his wives in the Toleration, yea and maintenance of their I∣dolatrous Religion.

The Invention or excuse was taken from the Soveraign∣ty 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 oppo∣seth first the safety of Obedience to the Commandment of God: Whoso keepeth the Commandment, shall feel no e∣vill thing. Secondly, the discretion of a wise mans heart in so observing the fit time and season, and the manner and way of an Admonition as might prevent all danger in di∣spencing of it even to a king or any other Superiour. And a wise mans heart discerrneth both Time and Judgment, v. 5. Thirdly, the Insufficiency of retaining our own life by retaining the kings favour, Eccl. 8.8.

Time] that is a fit season of an Admonition.

Judgment] that is the manner, order or way of it, as the word is translated 1 Sam. 8.11.

Doctr. A wise mans heart doth so well discern the time and manner of an Admonition, as that he may dispence it safely, though it were to a Superiour, even to a king, 1 Sam. 25.3, 36, 37. & 19.4, 5, 6. 2 Sam. 12.1, to 12. Dan. 4.27.

Quest. When is the fit time or season of an admonition, especially of superiors?

Answ. 1. When we are called on to be the instruments in sin, as Joab to David, 1 Chron. 21.2, 3. Secondly, when they come to us for counsel, in the same or other matters, 1 Kings 14.1, to 16. Thirdly, when others are in danger to be corrupted, unlesse present witnesse be born against the sin, Gal. 2.13, 14. Fourthly, when neither admonisher nor admonished, are distempered with passion, nor prejudice, nor any choaking impediment; but rather God offereth an opportunity by some word of favour or encouragement, 1 Sam. 25.36, 37. Hest. 7.2, 3, 4. We must hazzard our favours for the service of God and his people.

Quest. 2. What is the fit manner, or order, or way of dis∣pensing an Admonition.

Answ. According to certain Rules, whereof some concern First, the person admonishing; the Admonisher. Secondly, the person admonished. Thirdly, the offence for which admonition is given. Fourthly, the admonition it selfe.

1 Rules concerning the Admonisher: 1. The Admonisher should have a calling to it through some relation between himselfe and the offender. As we finde it in all kinds of Relations, First, a Minister, 2 Sam. 12.1, to 12. Secondly, a Councellor, 2 Sam. 19, 5, 6, 7. Thirdly, a yoak-fellow, Hus∣band, Job 2.10. Wise, 1 Sam. 25.36, 37. Fourthly, a sonne, 1 Sam. 19.4. Fifthly, a Servant, 2 Kings 5.13. Sixthly, a Sub∣ject, Dan. 4.27. Seventhly, a Brother, Lev. 19.17. Coloss. 4.17. Eighthly, a Friend, Prov. 27.5, 6. Yea, a stranger travelling by the way, and seeing his fellow-Traveller sin, he hath as good a calling to help him up, as if himselfe or his beast were fallen. The relation of a companion requireth it. 2 He should be furnished with love to the offender, Lev. 19.17. 1 Cor. 16.14. 3 He should first admonish, judge, and cleanse himselfe, Matth. 7.5. Rom. 2.1.

2 Rules concerning the Admonished. First, they should not be scorners, Prov. 9.7, 8, 9. Hos. 4.4. Matth. 7.6. but such as may be capable of reformation. Secondly, brethren, espe∣cially 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 admo∣nished more sharply, Titus 1.12, 3. Jude 23. Some more ten∣der; they to be admonished with more meeknesse, Gal. 6.1. Jude 22. Secondly, Of yeers and place, 1. Men of greater yeers and place, rather exhorted then reproved, 1 Tim. 5.1. Dan. 4.27. 2 Inferiours with more liberty and plainness. Thirdly, any man capable of hearing or bearing a word of admonition.

3 Rules concerning the sinners admonished. First, they must be certainly known and convinced, 1 Cor. 5.1. Matth. 18.15. we may not reprove upon a suspition, 1 Cor. 13.5. nor upon our own inquisition; It is as if I should say, Let me put my finger in your eyes to feel if there be not a moat; Nor upon any uncertain heare-say, Esay 11.3. Secondly, a difference must be put between Moats and Beams, Gnats and Camels, Matth. 23, 24. Camels and Beams may not be admonished with gentle reproofs, 1 Sam. 2.23, 24.

4 Rules concerning the Admonition it selfe. First, it should be dispensed in most wholsome words; such as may be most fit to gain a sinner, and heale his soule. Wholsome gaining words are, First, generall terms, especially at first, and

against pretious and gainful sins and dangerous to be open∣ly rebuked, Acts 19.26, 37. Secondly, Cloathed in a para∣ble, 2 Sam. 12.1, 2, 3. &c. a garment is best seen how it be∣commeth us, on another mans back. Thirdly, Delivered in Scripture phrase that the offendor may see God reproving him in his own words, rather then man, Matth. 15.7, 8, 9. Fourthly, Such as acknowledge some good where it is, as well as see fault, Rev. 2.2, 3, 4. Pills would be given in Sugar. 2. In order, lesse sins would be first reproved. John first reproved Herod for lesse matters, Mark 6.20. before he came to the matter of Herodias [Vada prius pertentanda] Jer. 12.5.

Reason of the Doctrine, From a wise mans selfe-denyal; hence God guideth, and blesseth him, Prov. 3.5, 6, 7.

Ʋse 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 admo∣nish offenders themselves not in fit time and manner, is to spill the admonition, to take an Ordinance in vaine.

Ʋse 2. To teach the admonished to take such a duty in good part, as a pretious balme, Psal. 141.5. as a jewel or golden ear-ring, Prov. 25.12.

Eccles. 8. v. 6, 7.

• 6. Becavse to every purpose there is time and judge∣ment: therefore the misery of man is great upon him.
• 7. For he knoweth not that which shall be: for who can tell him when it shall be?

SOlomon. had in the former verse given it as one meanes of safety to a subject (in admonishing his Prince going a∣stray) to wit, a wise mans heart discerning both time and judgement (the fit season and fit manner of such a duty.) In these words he amplifieth this fit time and judgement by the universality of the subject to which time and judge∣ment is fitted: and that is to every purpose or businesse,

and he meaneth every lawful and good purpose or businesse. For there is no time nor manner fit to commit sin; whence he inferreth as a Corollary, that the misery of man is great upon him: And withal he giveth the reason, why such great misery falleth upon men, in respect of the time and judgement, fitted to every action, taken from mans igno∣rance of that time and judgement, which he expresseth both by a mans own ignorance thereof, and by other mens unfitnesse to tell him, verse 7. Who shall tell him for the time when it shall be? or for the manner how it shall be? the word signifieth both. The words afford three observa∣tions, which we may handle in order, and make use of them together.

Doct. 1. To every lawful purpose and businesse there is a fit time and manner for the doing of it. For persons, Acts 13.36, with verse 25. For thoughts, 1 Kings 5.5. with 2 Sam. 7.3. For words, Prov. 25.11. For actions, Psal. 32.6. Isai. 55.6. John 2.4, & 7, 8.

Reason 1. From the Soveraignty of God to appoint times and seasons, Acts 17.7.

Reason 2. From the beauty of every thing in its time, Eccles. 3.11.

Reason 3. From the necessity of the concurrence of all due circumstances to make an action good, 2 Sam. 17.7. 2 Kings 5.26.

DOct. 2. Men ordinarily are ignorant of the time and man∣ner of doing any businesse, especially spiritually good, vers. 7. As the Hebrew renders it, (to wit, what that time) should be, and how or after what manner it should be, Eccles. 9.12. 2 Cor. 3.5. Jer. 10.23. The Text speaketh chiefly of ordinary men, not of the godly wise: for the wise know time and judgement, verse 5. But ordinary men, they neither know time and judgement themselves, nor doe others tell them. Ordinary men consult with men like themselves, who mis∣lead them, 1 Kings 12.8.

Reason 1. From the want of the inward light of the image of God, they are darknesse, John 1.5. Eph. 5.8.

Reason 2. They are self-confident and full, walking with∣out counsel, Prov. 14.16, & 28.26.

Reason 3. If they consult, it is not with God, Isai. 30.1, 2. Psal. 10.4. nor with his word, and then no light, Isai, 8.20. but with foolish and wicked men like themselves, 1 Kings 12.8.

Doctr. 3. For want of discerning and observing fit time and manner, the misery of man is great upon him, verse 6. Gen. 27, 12, to 24. with Chap. 31.40, 41. 1 Sam. 8.5, to 18, & 13, 8, to 13. 2 Kings 5.26, 27. 1 Kings 12.7, 19. 2 Chron. 35.22.23, 24.

Reason 1. From Gods delight and good pleasure to vouch∣safe his presence, his concourse and his blessing, when acti∣ons are done in Gods time, and after his manner, Psal. 32.6. Isai. 55.6. And his refusal thereof when otherwise, Numb. 14.42. 1 Sam. 13.13. Heb. 12.17.

Reason. 2. From the snare and net that lyeth upon men in every action, done out of due time and manner, Eccles. 9, 12. 2 Chron. 35.22, 23, 24, with Lament. 4.20. Crosses may be∣fal a man in the best actions: but snares, inextricable diffi∣culties, befal men onely in evil wayes, and good things done out of due time and manner.

Ʋse 1. To teach us to discerne and observe, not only our words and all our wayes, but even the fit time and man∣ner of them, as we doe desire to be freed of the great misery that else may befal us. Jacob sought the blessing out of due time and manner: It cost him twenty yeares hard service; and his mother that counselled him amisse, never lived to see him againe. The Israelites sought a King out of due time and manner, and brought upon themselves the misery of twenty yeares Tyranny. It is dangerous missing the time of our conversion, Luke 19.42, 43.44. Missing the time of helping on our Families to Godward, (Hos. 14.7.) they ut∣terly miscarry, 1 Sam. 20.30. So for the Church and Tem∣ple worke, Hag. 1.2. So for the Commonwealth, 1 Kings 9.4, 5, 6, 7. and Chap. 11.23, 24, 25. and Chap. 12.7, 19.

Meanes of discerning fit Time and Manner, First, Inward light of the spirit, and Image of God, Isai. 30.21. Prov. 4.18, 19. Feare of God and love to man give much light, Prov. 25.12. 1 John 2.10, 11. Secondly, Avoid selfe-confidence, Prov. 3.5, 6, 7. and Chap. 28.26. Thirdly, Consult with God, In fasting and prayer, Esth, 4.6. with Chap. 5.2. In his word, Psal. 119.24, & verse 105. In the times and opportunities of providence, Psal, 32.8. In the Counsels of godly wise, 1 Kings 12.7. Fourthly, Fit manner in all actions is, Faith, Rom. 14.23. and Love, 1 Cor. 16.14. For the end, Gods glo∣ry, 1 Cor. 10.31. and the good of others, 1 Cor. 10.24.

Eccles. 8. v. 8.

8. There is no man that hath power over the spirit to reteine the spirit, neither hath he power in the day of death: and there is no discharge in that war, neither shall wickehness deliver those that are given to it.

AMongst the Inventions which Solomons Subjects found out to excuse themselves from dealing faithfully with him, when he sell to the Toleration and maintenance of Idolatry in building Temples to his Wives Idols, and endowing them with liberal maintenance, and in employ∣ing the hands and service of his Subjects in such Structures; This was the Third, That where the word of a king is, there is power (or Dominion or Authority v. 4.) and that power is irresistible and uncontroulable; Who may say un∣to him, What doest thou?

This Invention or Excuse Solomon taketh away; First by the safety of Obedience to Gods Commandement; Whoso keepeth the Commandement, shall feel no evill, v. 5. Se∣condly by the discretion which a wise man hath v. 5. to observe fit time and judgment; for missing whereof great misery falleth upon men, v. 6, 7. Thirdly by the restraint of Magistrates power from reaching to a double Object. 1 To restrain or constrain the spirit or conscience. 2 To dis∣charge from death; which latter power (to discharge or deliver from death) he denyeth also to all wickedness (which men will not stick to commit, to prevent the kings wrath, which else might be as the messenger of death, Pro. 16.14.) v. 8. Fourthly by the wise mans observation of one mans Rule sometime over another for hurt. v. 9.

Power] here, is a word of the same Notation with that v. 4. implying Authority and Dominion, whence Sultan; There is not a man that hath Dominion over the Spirit.

Spirit] is not here meant the Soul to retain it in the bo∣dy; for 1. That is expressed in the next part of the verse; nei∣ther is there power or dominion, to wit in a king, in the day of death to discharge a Subject in that War. 2 The

Verbe translated to retain, is rather to compell, to restrain or constrain, and properly signifyeth coercere; as David cal∣led his son by Abigail, by a name from this Root Chileab; 2 Sam. 3.3. because of his Mothers restraint of him from shedding blood; whence also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prison, 2 Kings 17.4. To retain the soul in the body, is wont to be ex∣pressed in an other Phrase in that Language, Psal, 22.29. but by spirit is here meant the Conscience, as elsewhere often, Pro. 20.27. & 18.14. Acts 20.22.

Doctr. There is not a man, no not the king, that hath a Coercive power over the Conscience.

He cannot 1 Constrain to sin forbiden of God, Dan. 3.13 to 18, nor restrain from Duty commanded of God, Dan. 6.7, 10, 22. 2 Binde Conscience in things indifferent; that is, lay such a weight or burden upon a Commandment of his own, that it shall be a sin to the Conscience to neglect it. If mans Commandment could binde the Conscience, then the Commandments of men would be the doctrines of Religion, against Matth. 15 9. 3 By outward Punishments compell a man to doe against his Conscience; to wit, he cannot, that is, he ought not till Conscience be convin∣ced, and then it is self-condemned.

Reas. 1 From the immediate subjection of Conscience to God; For first there God only writeth his Law, Rom. 2.15 Secondly, God only can discern, judge, and punish fins against Conscience: discern, Jer. 17.10. iudge and pu∣nish, 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.

Ʋse 1 To Resolve a great Question of Conscience Whether a King or Magistrate may compell men to profess and practise the Religion established by law of his Countrey?

Answ. First for false Religion, It is out of Question; no he sinneth in doing it, and the People in obeying it. 1 Kin. 15.30.

Secondly for the true Religion, as to worship the true God the maker of Heaven and Earth, the Father Son and Holy Ghost, we answer in six Propositions.

Propos. 1. David and other Godly kings of Israel did not force conquered Pagan Nations to worship the God of Isra∣el, whether they lived in their own Countrey, or dwelt in

the Land of Israel. As in case an Heathen Proselyte came to joyne to the Church of Israel, it was requisite he should circumcise his males, Exod. 12.48. but not required that his wife should be of like Religion with him, Numb. 12.1. The Law in Ezra 10. & Neh. 13. concerning an Israelite marry∣ing a Pagan, and so Malach. 2.11. not an Heathen marrying a Pagan before his conversion. It is not therefore a solid an∣swer which some doe give, that the Kings of Israel are no Precedents for Christian Kings, partly because they were Types of Christ, and because their Land was Typical and Sacramental. For what they did as Kings, Heathen Kings did the same lawfully. And the Land of Israel did not fotbid Pagans to dwell in the Land, as the Gibeonites, and Captives.

Propos. 2. Neither did the good Kings of Israel, nor may Christian Kings compel any of their Subjects to the fellow∣ship of the Church, to yeild up themselves to their Cove∣nants Sacraments, and Censures, unlesse they were fit for it, and perswaded to it. This concerneth the second Com∣mandement, as the former did the first, Gen. 9.27. Psal. 110.3. Exod. 12.48. If he will eate the Passeover, then let him first circumcise his males: else he may forbeare both.

Propos. 3. It is not lawful for Magistrates to suffer to live, First, Blasphemers of the true God, whether Christians or Pagans within their power, Dan. 3.29, & 6, 26. 1 Kings 20.23, 28, 42. whether in the Land of Israel or out of it: yet A∣hab no Type of Christ. Secondly, Israelites or Christians Apostate to Idolatry, Deut. 17.2, to 7. in respect of their Apostacy from the Covenant, verse 2. Thirdly, Witches, Exod. 22.18. Levit. 20.27. with 22.23. Fourthly, Seducers to Idolatry, Deut. 13.1, to 5, 11. and to Heresie, Matth. 5.15. 2 Pet. 2.1, 2, 3. Deut. 13.10. Zach. 13.3?

Object. But is not this to punish a man for his conscience, and so to act contrary to the doctrine in hand?

Answ. It is not conscience that bindeth to these sins, but sinning against light of conscience. Blasphemers, Apostates, Witches, Hereticks are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Titus 3.10, 11. Paul hath tender respect of an ignorant weake conscience. 1 Cor. 8.7.10, 11. not so of an hardened, 1 Tim. 4.2. Such a consci∣ence doth not extenuate, but aggravate sin, as being a pu∣nishment 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 disturbe them; Ezra 7.26, 27.

Propos. 5. Magistrates may compel all to heare the word of God, Acts 3.22, 23. yet if men take exception at the calling, as being either too Romish, too neer to Rome, or too far from it, Let men be first convinced of the lawfulnesse to heare the word of God from any, Jer. 28.1, to 6. 2 Chron. 35.21, 22.

Propos. 6. No man can pretend conscience for Atheisme; for no Nation so barbarous, but is taken with conscience of a God.

Ʋse 2. To enquire, how then doe Ministers and Chur∣ches binde conscience, Psal. 149.6, to Matth. 16.19, & 18, 18.

Answ. Not by any Injunctions of their own, but by Mi∣nisterial declaring the Commandements of God, and the holy Ghost ratifying the same from Christ.

Ʋse 3. To refute the Popish and prelatical errour of hu∣mane lawes, binding conscience.

Ʋse 4. To allow power to Magistrates, where God al∣loweth it, Matth. 22.21. Rom. 13.7. Hence give them ho∣nour, else their power is violated and taken away, Mark 6.4, 5. The former Objection (page 176.) may be propoun∣ded and resolved thus:

Object. If Blasphemers, Idolaters, Seducers to Idolatry and Heresie, be punishable even with death, then conscience is subject to coersive power.

Answ. Conscience is either Natural, Rom. 2.14. Weake, 1 Cor. 8.7. or Seared, through the just judgement of God blinding the minde 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 consci∣ence doth not extenuate but encrease both sin and punish∣ment, 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 wickednesse, to discharge a man of his warfare in the day of death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are crast-masters of wickednesse, Psal. 49.6, to 10.

Reasons of the former, 1. From Gods determinate ap¦pointment of our ends, Job 14 5. Acts 17.26.

Reason 2. From the preciousnesse of a mans life and soul, greater then 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 Warre and stroake of death, Psal. 23.29.

Reason of the latter, From the wages and desert of sin, Rom. 6.23.

Ʋse 1. To teach us there is a warfare between a man and death, 1 Cor. 15.26, 54. As appeareth, First, From the re∣semblance between death and warre, in the effects; in death (as in warre) we conflict, de summa rerum about all our chiefest worldly Comforts, Goods, Lands, Honours, Plea∣sures, Wife, Children, Liberty, Life. In Death (as in warre) 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 Physick. Death (as warre) 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. Second∣ly, From the causes of this warre, Our earnest desire to pre∣serve our selves, John 21.18. 2 Cor. 5.4. whence death to Philosophers was counted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as most contrary and destructive to nature. Againe sin which brought in Death (Rom. 5.12.) addeth a venemous sting to it, 1 Cor. 15.56. whence to a carnal heart, Gods wrath, Feare of hell, Satans outrage, Horrour of conscience; whence we are to learne, First, To prepare for this warfare: There is no avoyding it, Prophane confidence will not availe us, Isai. 28.14, 15.

Meanes 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 priviledge is thus farre com∣municated to all such as walke with God that though they escape not death, yet the bitternesse 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 behinde them to their posterity; thus death will be our advantage, Phil. 1.21. Secondly, To abhorre all self∣murder, as not from humane nature, but from Satan. For

even corrupt nature desireth to preserve it selfe.

Ʋse 2. To teach us not to doe evil at Princes commands, nor to refuse to doe good, for feare of their displeasure. For they cannot deliver us from death: This is Solomons scope.

Ʋse 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 applyed my selfe unto eve∣ry worke 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 conteine a fourth resutation of the third Invention, mentioned verse 4. As who should say, where the word of the King is, there is pow∣er; but know withal, that where this power is alwayes o∣beyed, at all times submitted to, this power or rule (for it is the same word with that, verse 4.) will be hurtful and per∣nicious to him that obeyeth it; There is a time when one ru∣leth 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 applyed n y heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 worke to erect and adorne Idols Temples: And this was the rent and ruine of the ten Tribes, 1 Kings 11.31, 33. (11 Kings 12.28, 29: with Chap. 14.15, 16.) their Apostacy and captivity. Judah also followed the way of Israel to their Apostacy 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 Gods good pleasure, to leave every childe of his at some time or other, to some spiritual desertion, 2 Chron. 32.31. Wherein Gods 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 chaffe or drosse 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 peoples sin, who might Ido∣lize their rulers, 2 Sam. 24.1. Lament. 4.20.

Reason 2. From the power of corrupt nature, which though subdued to grace, will sometimes breake the yoake, as Esau did Jacobs yoake. Gen. 27.40.

Ʋse 1. To teach Magistrates an holy and humble jealousie over themselves, and watchfulnesse also over themselves, and one another. [The Application of this to our present Governour see in the Schedule annexed.]

Ʋse 2. To teach the people not to swallow downe all the Commandements of their Rulers, least sometimes they should Rule you to evil. This is Solomons scope here, Acts 4.19. Micah 6.16. Hos. 5.11.

Ʋse 3. To provoke people to pray for their Magistrates, that Christ would keep them in that time of Tryal.

Eccles. 8.10.

And so I saw the wicked buried, who had come and gone from the place of the Holy, and they were for∣gotten in the City, where they had so done: this is also vanity.

THis verse doth depend upon the former, by way of pre∣vention of an Objection, thus, If one rule over another to his hurt, the hurt will as wel redowne to him that ru∣leth, as to them that are ruled; wicked Rulers often come to an untimely end, yea want buriall (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 alwaies so, I have seen a time wherein one ruleth over ano∣ther 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 encreaseth vanity amongst men, and aggravateth the vanity of the condition of the sonnes 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 descri∣beth 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 Gods Ordinance therof, 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 chiefly to be attended, 2 Chron. 19.6.

Ʋse, To teach Magistrates to put off carnall Affections (as shoos 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 buriall, and the memory of his wicked Rule is buried with him, It is a va∣nity. Or himselfe findeth a Funerall, and his wicked Rule no memorable Obloquie.

When wicked Rulers come to an untimely end, and their Tyranny meeteth with just obloquie, it doth not a little availe, first, to the honour of God, Exod. 14.17. & 15.1. Secondly, to the edification & warning of men. Senacherib in Herodot. So Virgils Mezentius Discite Justitiam For want of this

Belshazzar was reproved, Dan. 5.20, &c. But yet it some∣times commeth to passe, they doe meet with buriall, and no infamy upon their Names, partly by the power of their suc∣cessors, 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 wickednesse, 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 pre∣sume to doe the like upon their wicked example; Indemp∣nity and impunity, v. 11.

Reason 2. It is a fruit of the curse brought upon the civill 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 bu∣ried, and so forgotten; for the lesse check they meet with∣all here, the more they shall meet withall hereafter, Eccles. 5.8.

Ʋse 1. To teach us to give honour to God, and to take warning to our selves, when we see God calling Princes to account, Psal. 76.12. & 107.40. Job 12.21, &c.

Ʋse 2. To teach Princes and Rulers, to rule in the feare of God righteously, 2 Sam. 23.3. So they may expect comely buriall, and honourable memoriall. 2 Chron. 16.14. & 24.16. & 32.33. & 35.24. Not so others, 2 Chron. 21.19, &c. & 33.20 Jer. 22.18, 19.

Ʋse 3. To teach all men, even private men, to doe wel in our generations; for if God recompence 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 sonnes of men is fully set in them to doe evill.

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 swiftnesse, Mil. 3.5. Gen. 4.7. Sin lieth at the

doore, as a Serjeant or Gaoler, 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 Gods counsell, Micah 2.3. Jer. 18.11. Secondly, in the curse of Gods law, Gen. 2.17, Gal. 3.10. Thirdly, in the conscience of the sin∣ner oftentimes, 2 Sam. 24.10. Like the sentence written on the wall of the house, Dan. 5.5. Fourthly, In the prepara∣tion of the causes to conviction and execution, to wit, in the causes, one linke draweth another. By Davids adul∣tery with Bathsheba, a spirit of uncleannesse got into his house. Hence Amnon defileth Famar, she was Absolons si∣ster, and that draweth Absolon to revenge; Absolons beauty draweth on the King to pardon him; Bathshebas father be∣ing Eliam (2 Sam. 11.3.) and Eliam being the sonne of Ahito∣phel, (2 Sam. 23.34.) turned off Ahitophel from David to Ab∣solon, 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 ex∣ecution, seeing many evils grow upon it: As first, It obscu∣reth Gods justice: The punishment of a sin comming so long after, seemeth rather a calamity, then a just judgement of this or that sin. Secondly, Gods 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 hardned, As in the Text.

To these Objections may be answered: First, God can cleare his justice in his own time, and in his own way; by suitablenesse of the judgement, Judges 1.7. and Remorse of conscience, Gen. 42.21. Secondly, God will in every age cleare 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, Psalm 73.17. If all men be hardned, it is that God aimed at, for their incor∣rigiblenesse, Esay 1.5. or for the wickednesse of their fathers Hos. 4.14.

Reason of delay: 1. Meet it is God should shew his pati∣ence, 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 humilia∣tion,

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 shewing 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 doe evil:

Filleth them, First with resolution to sin, Jer. 44.16, 17. and with boldnesse, 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 wils by impunity: Not to feare God, Psalm 55.19.

Ʋse 1. To take notice of the venomous corruption of our nature, that can suck such poyson out of such a sweet Attri∣bute, as the patience of God.

Ʋse 2. To beware of such an abuse.

Ʋse 3. To exhort as to be more filled with forwardnesse to good, and hatred of evil; first, by the judgements of God against sin; secondly, by the mercies of God to the godly.

Ʋse 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 doe evil an hundred times, and his daies be prolonged; yet surely I know that it shall be well with them that feare God, which feare before him.
• 13. But it shall not be well with the wicked, neither shall he prolong his daies which are as a shadow, because he feareth not before God.

IN the former verse Solomon declared the abuse which wicked men make of Gods patience, and of mans also; Because sentence is not executed speedily against an evil work, the heart of the sonnes of men is fully set in them to doe 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 feare God; and the evil estate of the wicked.

The good estate of the godly he amplifieth, First, by the Divers; Though a sinner doe evil an hundred times, and his punishment be prolonged; yet it shall be wel with them that feare God. Secondly, By the contrary estate of the wicked, It shall not be well with the wicked, neither shall he pro∣long his daies; 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 feare before God. Fourthly, By an argu∣ment, from Solomons 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 himselfe and others, that it shall goe well with them that feare God; but neither well, nor long, with the wicked.

Sinne oft] the text saith an hundred times; a certain num∣ber of multitude, for an uncertain; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not, and his daies be prolonged; Daies is not in the sentence: and that is denied in the next verse, He shall not prolong his daies. But the meaning is, and a prolonging be to him, to wit, of execu∣tion

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 himselfe and others, That it shall be well with them that feare 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 sinfull course with impunity is a pu∣nishment and hardship to the godly: Sauls raigne is Davids banishment; Ahabs raigne 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, com∣pared with their own straits, Psalm 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, &c.

Quest. How, or wherein doth it appeare, that notwith∣standing the long patience of God to wicked men, yet cer∣tainly it shall goe well with the godly; but neither wel nor long with the wicked?

Answ. First, in that it is a pledge of greater mercy reser∣ved for them that feare God, the more that God prolon∣geth 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 shortning of the rage of the wicked over the godly, Psalm 125.3. Fourthly, In that the daies of the wic∣ked are alwaies cut off suddenly, before the time, either of their expectation, or at least of their preparation. Amos 8.9. The Sun shall goe down at noon implieth, partly a great change and immediate from heigh to depth, Psalm 92.7. And part∣ly a sudden change, before the businesse 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 expresly given in the Text, It shall be well with them that fear God, which fear before him, V. 12. It shall be evill 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, Psalm 105.14. Secondly, his presence in his Providence, Prov. 5.21. Psalm 119.168. & 34.16.

Feare of God] First, in holy reverence of his great and glorious Majesty, and goodnesse, Jer. 130.4. Hos. 3.5. Se∣condly, in humble sense of our great weaknesse and unwor∣thiness, Phil. 2.12, 13. Thirdly, In awfull shunning to dis∣please him, Prov. 16.6.

Ʋse 1. To restrain us from quarrelling at Gods provi∣dence, because it may sometimes seem to goe worse with Gods people, then with the wicked, Jer. 12.1. Say it confi∣dently, and it shall goe well with the godly, Psalm 73.1. Not so to the wicked.

Ʋse 2. To take heed of abusing Gods patience unto hard∣nesse of heart in sin.

Ʋse 3. To support the spirit of such as feare God, in the midst of the prosperity of the wicked, and in the midst of your own afflictions.

Ʋse 4. To teach us the feare of God, Feare before his face, his Ordinances, and his Providences. It is a certain pre∣sage of good successe, 2 Chron. 20.3, 12, 15. & 11, 12. It is an overcomming (or deniall) of our selves 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 ac∣cording to the worke of the wicked: againe, there be wicked men, to whom it happeneth according to the worke 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 eate, and to drinke, and to be merry: for that shall abide with him of his labour the dayes 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 va∣nity

which he observed in the world, the promiscuous suc∣cesses and events that befal good men and bad, chiefly by the mis-government of Princes.

In this Fourth verse he propoundeth one kinde 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 ad∣junct 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 finde, according to the work of the wicked; and that the wicked finde 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 goodnesse 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 dayes 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 appeare that the estate of wicked men was better then the estate of the godly (save only that saith knoweth the contrary) verse 10. to 13. He thereby ta∣keth occasion to observe and set forth this vanity more di∣stinctly and fully, the promiscuous estate and successe of good and bad men in these, and in the following verses. The promiscuous events are of three sorts: First, That the good men fare as the evil should fare, and that evil fare as good should doe, Text. Secondly, That sometimes both fare alike: If good men fare well, so doe the wicked; if the wicked fare evil, so doe the good: Chap. 9.1, 2, &c. to 10. Thirdly, That men of best ability and dexterity are disap∣pointed of their hopes and meanes, verse 11, 12.

Doctr. 1. It is a vanity to be observed upon the earth, that sometimes it befalleth just men according to the worke of the wicked: and it sometimes befalleth the wicked accor∣ding to the work of the righteous, Luke 16.25. Psal. 73.12, 13, 14.

Reason 1. Through the wickednesse or weaknesse of ru∣lers 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, Dispen∣sing 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 chastise∣ment and mortification of sin, 1 Cor. 11.32. Secondly, For Tryal, 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 uncomelinesse, Prov. 11.22, & 26, 1, 8.

Reason 2. Of unprofitablenesse; The wicked make an ill use of it, Psal. 55.19. So doe the godly, Psal. 73.13, 14.

Reason 3. Vanity of uncertainty, Acts 20.22. not know∣ing what shall befal me.

Reason 4. Of Confusion, following the fall, and the con∣dition of all earthly things after the fall, Rom. 8.20. Not that there is any vanity in Gods administrations of it selfe: All his acts are wisdome and righteousnesse, but First, In men it is a sinful vanity, to wit, of unprofitablenesse 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 meane in the disposal of them in this manner, It is a penal vanity.

Ʋse for the wicked, Not to account themselves righteous though it happen to them according to the work of the righteous. Either thence learne to repent, Rom. 2.4. Or look for wrath upon wrath, verse 5. This Ʋse is gathered from the verse before the Text, Eccles. 8.13.

Ʋse 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, Content∣ment in a mans estate. Thirdly, Delight therein.

Reason 1. If it fare 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 la∣bour, it is the result of our labour through mercy.

Reason 3. Joy is as Oyle to the wheeles, it strengtheneth us to all the duties of our calling, or maketh them easie Neh. 8.10.

Reason 4. If it goe ill with us, yet we have conveniency, yea much more then 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 cros∣ses?

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 sullennesse and discon∣tentment under crosses. 2. To follow diligent labour in our calling. It is that whereto joy and mirth is joyned: the same word with that, Gen. 29.34. Eccles. 5.12. 3. To Reckon our lives by dayes, as the wise man here doth, Psal. 90.12. Gen. 47.9. It will help us, First, Not to promise our selves multitudes of yeares, Psal. 39.5. Secondly, To prepare to give account for each day, Psal. 90.12. Thirdly, To Im∣prove 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 applyed mine heart to know wisdome, and to see the businesse that is done upon the Earth: (for also there is that neither day nor night seeth sleep with his eyes.)
• 17. Then I beheld all the worke of God, that a man cannot finde out the worke that is done under the Sun, because though a man labour to seek it out, yea further, though a wise man thinke to know it, yet shall not be able to finde it.

IN the two former verses Solomon observed it as a great va∣nity, the promiscuous event and estate that befel good men and bad, especially through the mis-government of Princes. In these two verses he observeth the like promis∣cuous 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) Solo∣mon

here setteth forth by the Adjunct thereof, his own seri∣ous meditation, and study, and enquiry after the reason of it, after the wisdome and counsel of Gods proceeding in it; which study and meditation of his, he enlargeth and ampli∣fieth in these verses, and in the former part of the next Chapter. In these verses by two Adjuncts, First, By the restlesnesse and assiduity of it, so as he found no rest nor sleep night nor day, to seek out this matter, verse 16. Se∣condly, By the fruitlesnesse of it, he could not finde what he sought. Which he setteth forth by a double amplifica∣tion, à diversis; 1. Of labour in searching, though a man la∣bour in seeking it out; 2. Of wisdome, yea if a wise man thinke and purpose, and professe to seek it, and to finde it out, and to know it, yet he shall not be able to attaine it, verse 17.

Doct. 1. A man that shall apply his heart to search and discerne the wisdome of God in his work and dealing with the righteous and with the wicked, though himselfe be wise, and his labour great to finde it out, yet his labour shall be fruitlesse, and himselfe restlesse. He speaketh here of the wisdome of God in his work and dealing with the righte∣ous 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 fruitlesse, for he shall not finde out what he sought for verse 17. and himselfe restlesse as Solomon himselfe confesseth (and he seemeth to speake it of himselfe) there is that neither day nor night seeth sleep with his eyes, Psal. 73.16. Jer. 12.1, 2. Habac. 1.13, 14, 15. Job 9.10, 11, 12.

Reasons why fruitlesse: 1. From Gods concealment many times of the causes and reasons of the afflictions of his peo∣ple, especially in the beginning of their troubles, till to∣wards the end. Job was long before he saw the reason of Gods strange hand upon himselfe, Job 10.2, to 7. And it is a great part of their affliction, that they cannot discerne the reason of Gods dealing with them. God concealeth his minde, till we have learned to preferre his wisdome and will above our own, when Job stooped to this (Job 40.2, to 5. with Chap. 42.5, 6,) then he not onely saw a gracious Issue, but the cause of all his troubles, from Gods confe∣rence with Satan.

Reason 2. From the power of God to have brought to

passe 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 wholsome to the god∣ly, yet God was able to have humbled and healed them without such outward crosses and afflictions. The spirit of grace could doe it effectually by the word. That God choo∣seth rather to doe it by afflictions, what man can finde the reason? Or if some reason might be rendred 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 choyce 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 restlesse, 1. From the disproportion between the faculty and the object. The wisdome of God in these wayes of his providence is beyond our reach. And there∣fore as when the members of the body are reached and stretched beyond their compasse, it chaseth away all sleep and rest: so when the minde is set upon the rack by such transcendent meditations, it rendeth the soul with vexation and restlesse disquietnesse.

Reason 2. From the force of earnest intention of the minde in difficult and abstruse studies to waste and scatter those cool and moist vapours which rise from the stomack to cool the braine, and would stop the passage of the animal spirits to the senses, and so procure sleep. For the animal spirits of the braine being heated with agitation and study, doe 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 sa∣tisfied in his will, unlesse they may be of his counsel, Job 33.13.

Ʋse 1. To teach us to content our selves in seeking out by our own wisdom, the counsell of God in his dealing with our selves or others; but by faith and patience to wait for a good issue. Faith first seeth Gods hand in all, and sancti∣fieth

the name of his soveraignty; He is the Potter, we the clay. Wisdom, Job 9.4. Righteousness, Jer. 12.1. Grace to his people, and faithfulnesse, 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 counsell, Psalm 73.17.

Ʋse 2. To confine our evening meditations to matters within our compasse. Evening meditations should rather be Devotionall then Scholasticall. To beat our braines, will leave it without fruit or rest.

Ʋse 3. To acknowledge it (as Solomon here doth peni∣tentially) as a vanity in our selves, that we have sought to finde out Gods 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 sacri∣ficeth, 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 restlesness of himselfe in it, He saw no sleep with his eyes, vers. 16.2. The fruitlesness of it, He could not finde it, though a wise man and labouring to finde 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 workes 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 di∣stribution of the subject, verse 2. To the righteous and to the wicked, To the good and to the uncleane, 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 finde of all the wayes of God, so farre 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 wisdome and counsel of God, in the promiscuous events that befal the sons of men; that which he sought he found not: but what upon search he did finde, 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 Gods 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.

Ʋse 1. To teach us not to be sparing this way; what we have searched and learned in any kinde of good know∣ledge, the more ready to be to communicate it, Job 5.27, & 15, 17, 18.

Ʋse 2. To teach us to enquire 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 workes 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 plea∣sure 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 himselfe; 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 Gods absolute soveraignty over the crea∣tures, Jer. 18.6. As being the cause, First, The efficient, pro∣creant, 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 wayes, Isai. 43.2, 4. Psal. 1.6.

Reason 3. From the righteous mens recommendation of themselves and their wayes, 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 mans sleighting 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 shew why the righteous and their wayes are more expresly said to be in the hand of God, then wicked men and their wayes be, though the wayes of the wicked are in Gods hand also. Isai. 45.1, & 10, 5, 6, & 37, 29. Psal. 125.5.

Ʋse 1. For comfort to the righteous, If we and our wayes 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 himselfe 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.

Ʋse 2. To instruct us to be wise as well as righteous in not trusting to our own power and will, for both are in Gods hand, Prov. 3.5, 6. James 4, 13, 14, 15.

Ʋse 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 himselfe or others, by their outward events and estates.

No man knoweth] knowledge is certi Axiomatis Judicium. If no man knoweth, then no man certainly discerneth.

Love or hatred] to wit, of God; for of God he spake 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 ha∣tred of God to himselfe, much lesse to others: And if he could discern it to himselfe, he might to others; and if to others, he might discern it to himselfe. For outward things are alike discernable 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 wel as to the false Prophets, Luke 6.26. Wealth to the rich Epicure, Luke 12.16. as wel as to Abraham, Gen. 24.35. and to Isaac, Gen. 26.12. Pleasure to the wicked, Job 21.11, 12. as wel as to the godly, Eccles. 2.10. Health and strength to Epicures, Psal. 73.4. as wel as to Caleb, Josh. 14.11. Beauty to Absolom and such, 2 Sam. 14.25. Prov. 11.22. as wel as to Sarah, Re∣becca, and Rachel. Long life to Ismael, Gen. 25.17. as wel as to Isaac, Gen. 35.28. Learning & wisdom to the Aegyptians, Acts 7.22. as wel as to Moses & Daniel, Acts 7.22. Dan. 1.17. Crosses to Bastards, Psalm 78.33. as wel as to sonnes, Psalm 73.14. Hebr. 12.8. Sicknesse to the disobedient, Deut. 28.59, 60. as wel as to David, Psalm 41.8. Poverty to Jobs scorners, Job. 30.3. as wel as to Lazarus, Luke 16.20. Sudden death to the dis∣obedient, Psalm 55.23. Prov. 29.1. as wel as to Jeroboams good sonne, 1 Kings 14.12, 13. Violent death. Jonathan died in the field, and by the hand of the uncircumci∣sed;

as well as Saul, 1 Sam. 31, 1, 2.

Reason 3. From the curse and vanity that lyeth 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 Gods acceptance of Abel above himselfe by an outward signe 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 mans bearing the events and estates that befall him; and a wicked mans 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 out∣ward deliverance, but from the grace of God secretly re∣vealed in it. So any benefits sprinkled with the blood of Christ, may hold forth everlasting mercies, Psalm 136.23, 24, 25.

Ʋse 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 soule, against evident Scripture, 1 John 3.14, &c. 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.

Ʋse 2. To teach us to judge wisely of the chastisements of the godly; not to misconstrue Gods meaning in them to our selves, or others lying under them, Psalm 41.1, 2, 3. This mis-judging was the sinne of Jobs friends, for which Gods wrath was kindled, Job 42.7.

Ʋse 3. To warn wicked men neither to blesse themselves in their prosperity, as if that were a signe of Gods favour, Zach. 11.5. Nor in their adversity to promise to themselves impunity in another world, because they have their punish∣ment in this world.

Ʋse 4. To exhort to look at things within us, and from us, for the knowledge of Gods 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 sonnes 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 Gods eternal purpose to make all the ves∣sels of the house of the world either to honour or disho∣nour, Rom. 9.21.

Reason 2. From the different original root of all men, ei∣ther flesh or spirit, John 3.6.

Reason 3. From the two different waies that all men take, Matth. 7.13, 14. 1 John 3.7, 8.

Reason 4. From the largenesse of the two covenants, di∣viding all men between them, Gal. 3.10. & 4.24, &c. Rom. 6.14, &c. & 8.1, 5.

Reason 5. From the integrity of the whole man, required in Gods service: which being wanting, men serve the divel, Matth. 6.24 Acts 26.18. Colos. 1.13.

Ʋse 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, &c.

Ʋse 2. To try what our estate is; every one of us belon∣geth either to one of these sorts, or to the other.

Marks of difference (besides the former difference mentio∣ned in the reasons) 1. What people doe we belong to? to such we are gathered after death, Numb. 20.24. Gen. 25.17. 2. Where is all a mans 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, then 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 fearlesse swearers.

Good] as first, filled with good Treasure, Matth. 12.35. Secondly, bringeth forth good fruit, Matth. 7, 18, and so fit∣ted for good uses. 2 Tim. 2.21, Not so the wicked, Matth. 12.35. Tit. 1.16.

Clean, First, by imputation of the righteousnesse 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, Psalm 14.3, Secondly, from the mark or end, Prov. 16.25.

Sacrificing, as first, observing Gods 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, &c.

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.

Ʋse. For triall 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 mad∣nesse is in their heart while they live, and after that they goe to the dead.
• 4. For to him that is joyned to all the living, there is hope: for a living dog is better then a dead lyon.
• 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 porti∣on 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 silleth the hearts of men with evil and madnesse, 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 wel excluded from Canaan, as the unbelieving and murmuring Israelites. Josiah was as wel slain by an Arrow in battel against his enemies, as Ahab; Nebuchadnezzar is said to have lived forty yeers in a victorious raigne, 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, Psalm 73.21. and to evil men, Psalm 112.10. Secondly, Corrup∣tive; it filleth the hearts of men with first, Evil of wicked∣nesse or sin; secondly, Madnesse, 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 ba∣sest life here is better then the best life hereafter: confir∣med by a Proverb, A living Dog is better then a dead Lyon, v. 4. And this they hold forth in four instances: First, in stay and provision of supply; The living have something to trust un∣to; see the Hebrew, v. 4. The dead have neither friends, nor money, nor strength, &c. Secondly, In knowledge even of some suture 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 me∣moriall 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 ob∣jects of their affections, v. 6. their love and their hatred, and envy is now perished, viz. They have neither affecti∣ons 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. Ho∣mer reporteth of his Achilles, He had rather be a servant to a poor Countrey clown here, then to be a King to all the soules departed. So Mecaenas in Seneca had rather live in many diseases then dye. It is another evil imagination, to think God like wicked men, (to wit, in liking wel of them) Psalm 50.21. 2 Evil Resolutions, Eccles, 8.11. 1 Cor. 15.32.

Isai. 56.12. 3. Evil speeches and practises, Isai. 10.11. Job 3.1. &c. Mens hearts are also said to be filled with madnesse as well as with wickednesse, by occasion of like events to all, In that they break forth, First, To outragious violence in sin, Psal. 73.5, 6. Secondly, To foolish vain-glorious boa∣sting in sin. The Hebrew word commeth of a root that sig∣nifieth to praise or glory, Isai. 3, 9. And filled they be with wickednesse and madnesse from this occasion all their life time, even to death, Job 21.13. Psal. 55.19.

Ʋse 1. To shew 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 chiefe hope and trust in another, 1 Cor. 15.19. Prov. 14.32. The wic∣ked had rather live a dogs life here, then hazard his estate in another world. If he hasten his death, it is through Satans efficiency; the righteous longeth for dissolution, Phil. 1.23. The wicked knoweth little of any future thing, but that he shall dye, verse 5. The godly knoweth that when he dyeth, he shall see God, shall be like him, &c. Job 19.25, 26, 27. 1 John 32. The wicked shall have reward in e∣verlasting 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 en∣vy about earthly things here, yet they shall both hate God, and envy the happinesse of his Saints: But the righteous shall abound in love to God, and in Gods 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 then 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.

Ʋse 2. Not to misconstrue Gods dealings with our selves or others: It is a root of Atheisme, and will make us worse then the devils: For they believe there is a God, and trem∣ble, James 2.19.

Ʋse 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. Goe thy way eat thy bread with joy, and drinke thy wine with a merry heart; for God now accepteth thy workes.
• 8. Let thy garments be alwayes white, and let thy head lacke no ointment.
• 9. Live joyfully with the wife whom thou lovest all the dayes of the life of thy vanity, which he hath given thee under the Sun, all the dayes 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 doe, doe it with thy might: for there is no worke, nor device, nor knowledge, nor wisdome in the grave whither thou goest.

SOlomon having in the former verses declared four observa∣tions which he gathered from Gods 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 doe all the good which God putteth into his hand to doe, 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 chiefly 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 alwayes white. Fourthly, Oyntments, and they not to be lacking to the head, verse 8. Fifthly, The wife beloved, and she to be joy∣fully lived withall, all the dayes of thy vanity, verse. 9.

Reason 1. From Gods acceptance of our worke, 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 doe, he exhor∣teth

to doe, by a Reason from the vacancy and cessation of all employment and businesse of minde, 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 per∣son 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 speake so Religiously, First, Of life as vanity; which Solomon here doth feelingly, verse 9. Secondly, Of the dayes of our life as Gods 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, avoyding strange lusts, verse 9.

Object. But garments alwayes white, and wife alwayes 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 doe all the good that God putteth into their hand all the dayes 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 Jewes in cheerfulnesse used white garments, Luke 16.19. Prov. 5.19. for joyful love of wife. Times of humiliation are not ordinary, so also times of Apostacy are excepted, Hos. 9.1.

Reasons of the former part of the Doctrine, 1. From the contrary walking of wicked men, fretting and vexing them∣selves with the promiscuous dispensation of outward events, and filling their hearts with wickednesse and madnesse, up∣on that occasion, verse 3. to 6.

Reason 2. From Gods acceptance of our worke 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 Commandement. Secondly, The contrary is a wearinesse 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 accep∣tance

of Gods goodnesse, without sadnesse 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 Gods 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 encrease our estates, Neh. 9.15. In speciall manner, this to be a mans portion, is attributed to a mans joyfull life with his wife, v. 9. As who should say: The best portion a man can have with a wife, is a joyfull life with her all his daies; as if he had no portion without this, whatsoever wealth, or friends, or beauty, or parts, he had with her; without this joyfulnesse 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 imploy 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 empti∣nesse, Psalm 39.6. Esay 55.2. Thirdly, of disappoint∣ment or frustration, Esay 49.4. Fourthly, Corruption, Rom. 8.20, 21.

Reason 5. From the necessary support of a man in his la∣bours, v. 9. This comfortable use of the creatures, is as Oyle to the wheeles, Neh. 8.10.

Reason 6. From the gift of every day of our life to us from Gods hand, v. 9. Job 14.5, Psalm 31.15. Acts 17.26. There∣fore every day some refreshing.

Ʋse 1. To teach the children of God to take Solomons counsel here; for to them it is chiefly 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 doe 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 chearfulnesse, Eccles. 10.17. Of Apparrel, is beside, 1 Necessiy. 2 Comliness. 3 Ador∣ning 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 ministring part to others that want necessaries, Neh. 8.10.

Ʋse 2. To stir up Christian yoke-fellows especially to this duty. Means. First, uprightnesse of heart, Job 20.5. Secondly, care of mutual pleasing, 1 Cor. 7.33, 34.

Ʋse 3. To take heed of grieving Gods spirit, which taketh such care for our refreshing, Ephes 4.30.

Ʋse 4. To stir up to a Christian state and course; It is not a way of melancholy, but seasonable chearfulness.

Ʋse 5. To teach us to look at this life as vanity, and all the daies of it; and therefore to lay up an enduring sub∣stance, in the life to come, Hebr. 10.34. and patiently to bear many disappointments in this life.

Ʋse 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 worke nor device nor know∣ledge, 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 doe all the good that God putteth into their hands, all the daies 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 daies of our life.

Whatsoever thy hand findeth to doe, implieth three things: First, that which falleth within our Calling or Commission, or Authority, as Gen. 16.6. Unlawful things, or things law∣full, 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 compasse 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 doe, 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 bu∣siness. 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 falshood, 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 owe to God, and the measure of it, which is with all our might, Deut. 6.5.

Reason 3. From our stewardship, and Gods Lordship of that which God putteth into our hands. The work is the Lords as our soveraign 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,

Ʋse 1. To reprove, first, inordinate walking without a calling, when the hand findeth nothing to doe, Matth. 20.6. Secondly, negligence in a calling, where the hand put∣teth not forth his might, Prov. 10.4.

Ʋse 2. To exhort all men to a conscionable faithfulnesse and diligence in all the worke your hand findeth to doe. The three reasons in the Text are as so many motives: Be∣sides, First, Satan bestirreth himselfe busily, and setteth all his instruments aworke to choake the worke 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 recompence of reward for so small service. There will be rest enough in the grave, Isai. 57.2. And re∣compence enough in heaven, 1 Cor. 15.58. Thirdly, The hands of our fellow-labourers faint in England, what through multitude of variety of worke, and what through mists and fogs of temptations about them, Neh. 4.10.

Ʋse 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.

Ʋse 4. To look at the whole course of our lives as a jour∣ney to the grave, whether we goe to worke, 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 secu∣rity, Rom. 13.11.

Eccles. 9.11.

11. I returned and saw under the Sun, that the race is not to the swift, nor battell to the strong, neither yet bread to the wise, nor yet riches to men of understan∣ding, 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 worke of the wicked, and to the wicked according to the worke 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. A∣mongst other arguments he amplified it with this observati∣on, that all events fall alike to all, to the good, and to the evil, cleane and uncleane, holy and prophane. And least it should be said that godlinesse or holinesse and unclean∣nesse make no great difference in mens actions, but as Rab∣shakeh said, wisdome and strength are for the warre, (Isai. 36.5.) so events fall out, as wisdome and strength, swift∣nesse (or speed) skill (or knowledge) doe direct them, So∣lomon here denyeth that, and telleth us it is not in the pow∣er of the likelyest meanes to attaine their ends, or to effect their worke. And this he sheweth us in five instances. 1. The Race is not to the swift. 2. The Battel 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 pro∣veth

it, First, By a reason or cause thereof in God, taken from the over-ruling power of the higher cause or Agent, Gods disposing of time and chance; for saith he, Time, or Chance, or Occurrence commeth to all these. The word translated Chance, here, is translated Occurrent (or occur∣rence) 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 worke, doe often meet with the like events and disappoint∣ments, as they doe 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 swiftnesse; it is to the slow. The strong are best able to win the Battel, yet the Battel is not to them; why then it is to the weake: men of wisdome are most like to cast about for meanes of subsistance 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 attaine 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) commeth to all these, that is, some occurrence which Gods providence casteth in by the way, that disappointeth all the most like∣ly meanes and abilities. As the stone that was cast out of Davids sling, chanced by Gods providence to fall and to sinke into Goliahs forehead, 1 Sam. 17.49.

Reasons why God doth cast in such Occurrences. 1. From his own Soveraign prerogative, in disposing of all events, and effecting all workes, Ephes. 4.11. To make a thing be, is the act and name of Jehovah, which he will not commu∣nicate to the creature, Isai. 42.8. Lament. 3.37. Hence in a mans 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 up∣on 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 mans successes and changes. Time is sometime put for the varie∣ty of conditions and changes of good or evil that befal men, as Psal. 31.15. so here. Now when these times or changes come, no meanes that the creature can use can prevail to withstand, Jer. 46.17.

Ʋse. 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 ta∣king 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 ca∣sual event, 1 Kings 22.34. Fifthly, Or by sending some un∣seen Angels to crosse 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 Atchievement of our ends and desires, as in confidence in them before hand Amos 6.13. Psal. 44.3, 5; 6, 7, 8.

Ʋse 2. To prevent the discouragement of such as want gifts and parts or meanes, 2 Chron. 14.11. 2 Cor. 12.9. It may moderate our feares in times of strong and formidable as∣saults against us, Isai. 51.12, 13. It is a forgetfulnesse of God to feare creatures; It may support us also in our weake provisions and strength against winter journeyes, huge stormes and tempest, &c. Psal. 46.1, 3, & 93, 3, 4. The safety of Mariners and Passengers lives and estates, lyeth 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.

Ʋse 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. chan∣ces are as much in Gods hand as times, Psal. 91.10. And therefore to beare all chances that befal 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 sna∣red 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 waies, v. 11. Secondly the other in man; his ignorance of his time, the time that he should take for every action, though he be fit∣ted 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 dis∣appointed, because time and chance befell all their actions, and affaires: and that he amplifieth by an argument of equals; Time also falleth upon man himselfe, 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 compari∣son, first, of Fishes taken in an evil Net; secondly, of Birds taken in a snare.

Doctr. The sonnes of men are commonly ignorant and uncertain of the times that doe befall them, Gen. 27.2. Acts 20.22. James 4.14. Prov. 27.1. Eccles. 11.2, 6.

Reason 1. From the Lords pleasure to reserve this as a so∣veraign prerogative in his own power, Acts 1.7.

Reason 2. To train up his servants to a childlike depen∣dence on Gods wil, James 4.14, 15. also to a watchfull preparation for sudden changes, Mark 13.35, 36. Luke 12.35, to 40. Likewise to fruitfulnesse in doing all the good we can finde to doe for the present, Eccles. 9.10. & Chap. 11.2, 6.

Besides, to the obedience of faith, and to follow God blind∣fold. Foreknowledge of crosse events hindreth obedience; Jonah 4.2. foreknowledge of good events maketh obedience mercenary, as John 6.26.

Reason 3. To surprise wicked men with sudden judge∣ments; as Birds in an evil snare, and Fishes in a net, Psal. 37.13. & 73.18, 19. Dan. 5.5, 6.

Ʋse 1. For a sad warning to wicked men, not to continue in such an estate; they know not what shall befall them, what times shal come upon them: but what evil doth come, wil be sudden calamity, Job 21.13. 1 Thes 5.2, 3.

Ʋse 2. To reprove the vanity and impiety of such as con∣sult 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?

Ʋse 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 seene 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 besie∣ged it, and built great bulwarkes against it.
• 15 Now there was found in it a poor wise man, and he by his wisdom delivered the city, yet no man re∣membred that same poor man.
• 16 Then said I, wisdom is better then strength: never∣thesesse the poor mans wisdom is despised, and his words are not heard.
• 17 The words of wise men are heard in quiet more then the cry of him that ruleth among fools.
• 18 Wisdom is better then weapons of war: but one sin∣ner destroyeth much good.

SOlomon having observed in, v. 11. that the battell 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; second∣ly, 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 argu∣ment à Diversis: yet no man remembred 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. Se∣condly, By the wise observations which he gathered from it: First, that wisdom is better then strength. Secondly, That a poor mans wisdom is neglected, v. 16. Thirdly, that the words of the wise are more heard in quiet, then the cry of a Ruler among fools, v. 17. Fourthly, That wisdom is better then weapons of war. Fifthly, that one sinner de∣stroyeth much good, v. 18.

Doctr. It is a matter of much wisdom (or a matter affor∣ding much wisdom to the observers of it) A little City of small strength, and few inhabitants, besieged by a great King, with strong bulwarks, to be preserved and delivered by one poor man; and yet the poor man to be neglected. So Abel (in Beth-maacha) by a wise woman, 2 Sam. 20.15, &c. Samaria by Elisha, 2 Kings 7.1, &c. Hierusalem by Isaiah, 2 Kings 19.2, &c. Thebes by Epaminondas, Lampsacum from Alexander the great by Anaximenes, Siracuse by Archimedes, from Marcellus. Alexandria by Anatolius from the Roman forces. See Valer. Max. l. 7. c. 3. Euseb. lib. 7. c. 26.

Reasons of this power of wisdom: First, Gods pleasure to magnifie and exalt gifts of mind above gifts of body; as the soule it selfe is more excellent then the body, Prov. 21.22. Eccles. 7.19. Secondly, From the wisdome of spirituall wisdom, to entrust God with the cause of the City it selfe, 2 Chron. 20.12, 15. Prov. 18.10. [Prov. 30.26.]

Reason of neglect of the wise poor: First, the envy of the rich. Secondly, the conceit of his want of means to get any wisdom but by some chance hapning on a good course, Matth. 13.54, 55. Thirdly, from the vanity incident to all the good things of man by the fall, Eccles. 1.2. Fourthly,

from the wisdome of God to prevent a poor wise mans pride.

Ʋse 1. To teach wise men to observe the greater wisdom in the greater passages of humane affaires, by weaker means vers. 13. Where God soweth much, we should reap the more.

Ʋse 2. To teach us Wisdom is better then strength or weapons of war, v. 16, 18.

Ʋse 3. To observe the neglected condition of a poor wise man, v. 15, 16.

Ʋse 4. To observe a time of silence and quietnesse where∣in to utter words of wisdom.

Ʋse 5. To teach us that as one poor wise man may doe his Countrey much good; so may a sinner by his wicked∣nesse doe his Countrey much hurt, v. 18. Achan did much hurt, Josh. 7.11, 12. Jonah also, though a good man, yet er∣ring out of the way, and wandring in sin, Jonah 1.11.

Reason. From the contagion of sin, 1 Cor. 5.6. The trou∣blers of Israel, are the sinners in Zion, 1 Kings 18.17, 18.

Eccles. 10.1.

1 Dead flies cause the ointment of the apothecary to send forth a stinking savour; so doth a litle folly him that is in reputation for wisdom and honour.

SOlomon having shewed the vanity incident to the wisdom of a poor man, to wit, 1. To be neglected, not heard. Secondly, if heard, and followed, yet he to be forgotten, chap. 9. v. 15, 16. In this verse he sheweth the vanity inci∣dent to the wise man, who is also honourable, to a man in reputation for wisdom and honour, which is, to be blemi∣shed with a little folly; and that little folly to be like a dead fly corrupting a precious box of Oyntment. So this little folly to corrupt and blemish the excellency of wisdom in an honourable person:

In the Text three things are compared with three: First, a man of reputation for wisdome and honour, with the precious Oyntment of an Apothecary. Secondly, a little folly, with a dead fly. Thirdly, the evil which a little folly doth to such a wise honourable man, with the evil

which a dead fly doth to precious oyntment; which is double, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 causeth it to putrifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 causeth it to send forth a putrified savour.

Doctr. As an honourable wise man is like an Apotheca∣ries precious oyntment; and a little folly like to a dead fly: So is the corruption which a dead fly causeth in that oynt∣ment, like the hurt which a little folly doth to an ho∣nourable wise man.

The Apothecaries precious Oyntment excelleth, First, in quality, as Odour, John 12.3. perfuming a whole house, Cant. 1.3. and Colour, Psal. 104.15. Secondly, in manner of skilful confection. Thirdly, in efficacy or vertue, for healing and refreshing, Prov. 27.9. So doth the wisdome of an honourable wise man excell, first, in odour; it sen∣deth a sweet perfume all the Countrey over, 1 Kings 3.28. Secondly, In colour, causing the face to shine like an oynt∣ment, Eccles. 8.1. Acts 6.15. Thirdly, in manner of skilful confection: Fourthly, in efficacy and vertue, Prov. 27.9.

A little folly is like a dead fly; like, first, in quantity; both little. Secondly, in quality; both of them, 1. Base and contemptible; 2. Unprofitable; 3. Noysome and trouble∣some, Psalm 78.45. Exod. 8.24. A living fly is no better; a dead fly baser, [as in a like, Eccles 9.4.] As a dead fly cau∣seth a precious Oyntment to putrifie, and to send forth an evil savor: So doth a little folly corrupt and dishonour an honourable wise man.

Pineda marvelled how a dead fly should so much corrupt a precious Oyntment, seeing he found it not so in his coun∣trey. But there is a difference, first, of flies; which in Ea∣stern Countreys are many of them more venomous and noy∣some, Psalm 78.45. Secondly, of Oyntments, which in those Countreys are more pure and precious: which in ours are more grosse and greasie; they annoynted their heads and faces, Matth. 6.17. Eccles. 9.7.

Solomons folly in loving strange women cotrupted his spirit to take them as wives and concubines: then to tole∣rate their Religion: then to adorn it with countenance of goodly Temples, and with maintenance of Priests and Sa∣crifices. Whence the Mount Olivet, on which their Tem∣ples were built, was called the mountain of corruption, 2 Kings 23.13. yea it corrupted all Israel and Iudah.

A pang of folly in David, so weakned his reputation, as

offended all Israel with the savor of it, and caused a great rebellion against him.

A little folly in Asa banishing the Prophet, in Jehosophat making affinity with Ahab, in Ʋzziah offering Incense, in Hezekiah shewing his Treasures, in Josiah going to war a∣gainst Pharaoh Necho, corrupted, and dishonoured the Go∣vernment of them all.

Reason 1. From a more observable desilement of the most pure and precious things, as in the purest cleare linen the smallest spot is soon espied.

Reason 2. From the vanity which God seeth it meet the best gifts and parts should be stained withall, Isai. 23.9.

Ʋse 1. To exhort men of place and honour to seek after wisdom; both together maketh them as precious Oynt∣ment. Folly in dignity is a great deformity, Eccles. 10.6. Prov. 26.1, 8.

Ʋse 2. To teach wise men not to beare with themselves in little follys, much lesse in great.

Ʋse 3. To teach wise and honourable men to make ac∣count of an houre and power of temptation, and to deny and suspect themselves, that God may be pleased to keep them from falling shamefully.

Eccles. 10.2, 3.

• 2 A wise mans heart is at his right hand, but a fools heart at his left.
• 3 Yea also when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

THese words prevent an Objection which might arise from the former.

Object. If the wisdom of the poor, and of the rich are sub∣ject to such vanities (as have been shewed in the end of the former Chapter, and in the beginning of this) then where is the excellency of wisdom above folly?

Answ. In two things; first, in placing of the heart; the heart of the wise is at his right hand; of the fool at his left, v. 2.

Secondly, In the failing of a fooles heart in his ordinary course and way, and thereby bewraying himselfe openly to be a fool, verse 3.

Doctr. 1. There is a great difference between a wise man and a fool, in the placing and carrying of their hearts. It is not to be thought there is any observable difference in the heart of a wise man and of a fool; for then some Anato∣mists would have observed it. But the heart is put Metony∣mically for the minde, judgement, and will of a man. And the Right and Left hand are put Metaphorically. The meaning is, First, A wise man doth not ayme at sinister ends in his work, Matth. 6.3. He aymeth sincerely at the glory of God, and the good of himselfe and others. A foo∣lish 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 carry∣eth his thoughts and workes with strength and dexterity. As the Right hand is counted the stronger then the Left: so what is wrought with strength is attributed to the Right hand, Psal. 118.15, 16, & 98, 1. Thirdly, A wise man may be said to have his heart at his Right hand, in that he taketh all things in the fairest and best sense from God or man, Psal. 119.75. Matth. 1.19. On the contrary a fool makes a si∣nister construction of that which is well meant from God or man, 2 Sam. 10.2, 3, Eccles. 8.11. Psal. 50.21. Rom. 2.4, 5: Fourthly, The Right hand is a place of preheminence and blessing, Gen. 48.14, 17, 18, 19. In which respect a wise man taketh wayes of preferment to highest honour before the most high, Prov. 15.24, & 10, 20, 21, & 12, 26. Matth. 25.33. And for carrying on their hearts in their course of life, there is great difference, between the wise and the fool. The fool in his ordinary and daily course of life, (which in verse 3. is called his way) his heart faileth him, and faileth him so farre that he expresseth and discovereth his folly o∣penly to all that observe him. Not that Solomon here spea∣keth of a natural fool, that as he walketh in the Streets, discovereth to all that he is a fool by his looks and gesture: Solomon seldome or never speaketh of them in all his wri∣tings: but he speaketh of a carnal wicked man, destitute both of spiritual wisdome, and wisdome fit for his calling: And the words may according to the Text be translated,

yea also as he that is a fool walketh in his way, his heart

faileth him, and he saith to all men he is a fool, Psal. 36.1. 2 Tim. 3.9. 1 Tim. 5.24, 25,

Reason 1. From the deep deceitfulnesse and weaknesse of the heart unlesse the Lord dwell in it, strengthen it, keep it, and guide it; Jer. 17.9. God is the strength of the godly wise mans heart, Psal. 73.26. But in an hypocrite (much more in an open wicked man,) his heart is empty at his best: and being empty, Satan will soon repossesse him, and hurry him to open offences and miscarriages, Matth. 12.44, 45.

Reason 2. From the failing of the heart the way will be openly vaine, and foolish, and wicked. Text.

Ʋse 1. To teach us not to neglect wisdome, though a poor mans wisdome be despised, and he forgotten: and an honourable mans wisdome is corrupted with some dead and stinking flye, some time or other. For though this be true, yet there is great preheminence in a wise man above a fool, as both these verses shew.

Ʋse 2. For tryal of a wise man and a foolish, according to the different placing of a mans heart on his right hand or left. [This to be amplified according to the estate of the present Auditory.]

Ʋse 3. To teach us not to trust in our own hearts, we are then fools, Prov. 28.26. Our hearts are empty naturally; and empty hearts will fail us and proclaime our folly. It is good to have our hearts filled with Christ, with his spi∣rit, and with his grace, Eph. 3.17. Heb, 13.9.

Eccles. 10.4.

4. If the spirit of the ruler rise up against thee, leave not thy place: for yeelding pacifieth great offences.

SOlomon having observed, that one dead flye and one little straine of folly staineth the reputation and honour of wise men of high place, he proceedeth in the rest of this Chapter to declare what those dead flyes or vanities be in particular throughout this Chapter. But to prevent disloyal thoughts, which thereupon might arise in the heart or car∣riage of Subjects towards their Governours, he hedgeth in

his discourse with a two-fold direction and instruction. Of loyalty, 1. One in the beginning of his discourse, v 4. 2 The other in the end of it, verse 20.

Parts of the verse, 1 A direction to a right and loyal car∣riage of a mans selfe in case the spirit of the Ruler rise up a∣gainst a man; If so, yet leave not thy place. 2. A reason of it, from the benefit of a better course: for yeilding paci∣fieth great offences.

Doct. 1. The rising of the spirit of a Prince against a Sub∣ject, doth not give leave to a Subject to leave his place; but calleth him rather to lay downe his spirit. The spirit of a Prince is not a sudden passion, but an habitual Bent of dis∣pleasure. [For spirit is an habitual Bent, Prov. 18.14. Num. ••.14.] His place is not meant of place of habitation chiefly, for in times of deep and bitter displeasure, ••t is lawful to leave the countrey, 1 Kings 19.1, 2, 3, &c. John 4.1, 3. Nor the place of a mans office, if the office be civil, and such as a man may lay down and leave without sin against God, but detriment to himselfe. For if the leaving of a mans civil office may prevent the danger of his life, it were better laid down with safety then kept with displeasure and perril. But by place is meant the relation of a Subject, his Loyalty, 1 Sam. 24.4, & Chap. 26, 11. Place is by the Septuagint tran∣slated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 be∣tween them, Eccles. 8.2. 2 Sam. 5.3. 2 Kings 11.17. Until therefore the body of the people did finde such great cause of complaint of their Ruler as to have broken the funda∣mental Articles of their Covenant, the Rulers 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 yeilding, it pa∣cifieth great wrath, Text. Yeilding in soft answers, Prov. 15.1. And in actual submission to his will, Prov. 25.15.

Ʋse 1. To teach us not to rise up in our spirits against Ru∣lers, if they should rise up against us. It is not lawful for us to leave our place of subjection and Loyalty: which dissol∣veth 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, &c. 1 Pet. 2.18, &c. unlesse there be perill 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 heale. If all o∣ther remedies be hopelesse, they may Curare, Ne quid Repub∣lica Detrimenti capiat.

Ʋse 2. To quiet and subject our hearts to an holy yield∣ing unto God in all Afflictions, Psalm 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 errour 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 walk∣ing as servants upon the earth.

IN these verses Solomon noteth, the first of those dead flyes which wil putrifie the reputation and wisdom of Princes; and that is, the mis-imployment of their favours and honours. Where,

First, the men advanced are, 1. Fooles, yea folly it selfe. 2. Poor men, in opposition to rich. 3. Servants. Those debased are, 1. Wise, in opposition to fooles. 2. Rich, not onely, in outward estate, but in parts and gifts fit for go∣vernment. 3. Princes.

Secondly, the mis-imployment or misplacing is, 1. Folly in great dignity; Rich in low place. 2. Princes walking as servants; servants riding on hors-back 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 errour. 2. An evil errour.

Doctr. 1. It is an errour, and an evil errour, that procee∣deth from the face of a Ruler, the advancement of mean and weak men, and the debasement of able and noble per∣sons. Doeg an Edomite advanced, 1 Sam. 22.9. Haman an A∣malakite, Hest. 3.1.

Reason of this errour. 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 choyce of his sonnes School-fellows, and Play-fellows. Secondly, Princes in∣dulgent respect to servants brought up under them, Prov. 29.21. Thirdly, the servitude of some Princes to their pas∣sions and lusts; and the serviceablenesse of some base men to Princes herein. So Doeg to Sauls cruelty and enmity a∣gainst David and the Priests, 1 Sam. 22.9, &c.

Reason of the evil of the errour. 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. Se∣condly, it is burdensome to the whole state of a Common∣wealth, the rule of a servant, Prov. 30.21, 22.

Reason of the proceeding of this errour from the face of the Ruler. From the efficacy of the Kings 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 Kings countenance, Prov. 16.15.

Ʋse 1. To teach men to prevent this errour, by choosing for their children good companions (as much as may be) at Schoole, at play.

Ʋse 2. To teach our people here (whose government is elective) to make choice of men of greatest worth for wis∣dome, for sufficiency, for birth.

Ʋse 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.

Ʋse 4. To teach us to prefer God and his waies above our selves, and our wils. 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 bite him.
• 9 Whoso removeth stones, shall be hurt therewith, and he that cleaveth wood, shall he indangered thereby.
• 10 If the iron be blunt, and he doe not whet the edge, then must he put to more strength.

IN these verses Solomon reckoneth up, in pithy and Prover∣bial speeches and parables, other dead flyes found in Prin∣ces and Statesmen, though otherwise in reputation for their wisdome and honour. The former verses declared the First dead flye, the mis-imployment of Princes favours and ho∣nours, verse 8.9, 10. The Second is the digging of a Pit for innocent and well-deserving men to fall into, an usual pra∣ctise 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, Lawes, or Guard of military men, verse 8. Fourth∣ly, Removing stones] that is, Massy and unweildy persons, as Zach. 12.3. Fifthly, Cleaving of wood] that is, making divisi∣on between persons firmely and closely compacted, verse 9. Sixthly, Blunt affronts put upon people by a weake arme, it is as striking with blunt Iron, without much strength put to, verse 10. To helpe this, he directeth to the use of wisdome, which is profitable to direct, to set an edge upon businesse, 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 weake Arme, are all of them dead flyes usually found in Statesmen, but alwayes dange∣rous.

The digging of a Pit] To wit, for an innocent or well-de∣serving man to fall into, Psal. 7.15. So Saul plotted against David, 1 Sam. 18.17. but fell into that Pit himselfe, 1 Sam. 31.3, 6. So Haman prepared a Galhouse for Mordecay, but was hanged on it himselfe, 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 Cattel. Such an Hedge, dangerous to be broken, are Lawes 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 unweildy per∣sons, 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 stroak or affront is dan∣gerous, 1 Kings 12.13, 14.

Reason 1. Of their falling into a Pit that dig it, from Gods righteousnesse and wisdome to take the wily in their own craftinesse, Job 5.12, 13. Prov. 3.29.

Reason 2. Of a Serpents biting them that breake the Hedge, from Gods establishment of ancient Bounds, Prov. 23.10, 11. and from the old Serpents power when men goe 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 Gods hatred of sowing discord, Prov. 6.16, 19.

Reason 5. Of hurt by blunt affronts, from Gods wrathful resistance of the proud, Job 40.11, 12.

Ʋse 1. To learne Statesmen wisdome to direct all their affaires.

Eccles. 10.11.

• But wisedome is profitable to direct.
• 11 Surely the serpent will bite without enchantment, and a babler is no better.

BUt wisdome is profitable [or excellent] to direct, If the Serpent doe bite without enchantment, there is no pro∣fit to the Master of the tongue. In the former verse Solomon had observed sundry vanities (as it were indeed flyes) found

in men of Reputation for Wisdome 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 wisedome.

But wisdome (saith he) is profitable to direct, as an An∣tidote against all the former dead flies; which he proveth; 1. By the unprofitableness of words, when hurt is done: If the Serpent bite without enchantment, in vaine are all great words, sweet words, afterwards, v. 11.2. By the effect of wisedome, and the words thereof: The words of a wise man are grace, v. 12. But the lips of a foole, First, they swallow up the Speaker, v. 12. Secondly, They breath, 1. In the beginning foolishnesse. 2. In the end mischievous madnesse, v. 13. Thirdly, They multi∣ply many matters; for so the word signifieth many projects, and those such as leave men doubtfull and in suspence what will be the end or issue of all, v. 14. Fourthly, They wea∣ry 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 turne, If the Serpens bite without enchant∣ment, there is no profit to the Master of the tongue. For so the words properly signifie, 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 Ma∣ster of dreames, (Gen. 37.19.) is a man skilful in dreames: A Master of wing (Prov. 1.17.) is skilfull in flying: A Ma∣ster of hornes, Dan. 8.6. is powerful in his hornes. [And so Mr. Perkins translateth this verse in his Discourse of Witch∣craft, Chap. 4. Sect. 1.

Doct. Wisedome is profitable to direct to the right avoy∣dance of all such dead flies as are usually found dangerous in Statesmen of Reputation. Or, Wisedome is of excellent use (or profitable) &c. 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. Wisedome discerneth and chooseth the right end of Government, which is, The punishment of evill

doers, The praise of the good, Rom. 13.4. 1 Tim. 2.2. I say, discerneth and chooseth; for Wisedome is not in the head onely, as discerning, but in the heart, as choosing the best good. Else, he that discerneth good, but chooseth it not, is still a foole.

Reason. 2. Wisedome discerneth and chooseth the best meanes tending and leading to those ends: As 1. Righ∣teous Lawes, Deut. 4.6, 8. 2. Wise Counsellours, 1 Kings 12.6. 3. Just Judges, 2 Chron. 19.5, 6, 7. Psalm 82.2, 5. 4. Valiant Souldiers, 1 Sam. 16.18. 1 Chron. 12.8. 1 Sam. 14.52. 5. Diligent Improvement. First, of Earth by Hus∣bandry, Eccles. 5.9. Prov. 14.4. 2. Of Sea by Merchan∣dise, 1 Kings 10.22, 23, 28, 29. Both which are wrapped up in the cunning Artificer or Artist, Esay 3.3.

Reason 3. Wisedome considereth the estate of the peo∣ple, what it will willingly bear, and what it is able to bear, 1 Kings 12.7. Neh. 5.18.

Reason 4. Wisedome deriveth all its light and strength from the Prince of wisedome, who is wisedome it self, the wisedome of the Father, Prov. 8.12, 15. and so denyeth it selfe, Prov. 3.5, 6, 7.

Ʋse 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.

Ʋse 2. To teach Magistrates to improve their wisdome 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 mischiefe befallen a Prince or People for want of wisdome, be afterwards healed by great or sweet words. The Scrip∣ture speaketh of some Serpents which will not be charmed. Psal. 58.4, 5. Jer. 8.17. But it implyeth that some may be, and are charmed by Enchanters, joyning societies cunning∣ly with the Divel, (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 wisdome to direct his affaires, he may be strong with a mortal mischiefe to himselfe and the state, and then skilful words will doe no good. Rehoboam neglecting to charme the peoples discontent before hand, 1 Kings 12.13,

to 19. afterwards in vaine came Adoram, what words soe∣ver he gave them to gather up Tribute, verse 18. yea, in vaine were Abijams savoury words afterwards, 2 Chron. 13.4, to 13.

Reason From the strong and venemous and Malignant inflammation which harsh and foolish words may kindle in an understanding and free people. It was a Malignant in∣flammation which brake forth from the people incensed when they rejected the seed of David, 1 Kings 12.16.

Ʋse 1. To observe the power of charmers by their cove∣nant 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 en∣larged since. Neither can he charme some Serpents, Psal. 58.5. Jer. 8.17. How much lesse can he charme the seed of the woman? without special commission, and when he doth bite them, It is but the heel, Gen. 3.15.

Ʋse 2. To shew us the mighty vertue and efficacy of wis∣dome, that can charme malignant, and venemous minds.

Eccles. 10. v. 12, to 15.

• 12. The words of a wise mans mouth are gracious: but the lips of a fool will swallow up himselfe.
• 13 The beginning of the words of his mouth is foolish∣ness: and the end of his talk is mischievous madness.
• 14 A foole 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 goe 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 wisdome is profitable to direct, taken from the grace of a wise mans words, which maketh the argument of force, howsoever grace be taken.

Doctr. 1. The words of the wise (even of wise States∣men) are grace. Of Statesmen Solomon here speaketh, from

the beginning of this Chapter to the end. And he speaketh of such wisdome as is profitable to direct in state affaires, verse 10. Their words may be said to be grace. First, As flowing from the grace and favour of God, Psal. 45.2. Se∣condly, As ministring 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 Princes 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. Ac∣cepted of the multitude of his brethren.

Doctr. 2. The words of fooles (especially of foolish States∣men) the beginning of them is foolishnesse, the end of them is madnesse, pernicious, and mischievous to themselves and others. And their wayes are variable and of doubtful e∣vent, and wearysome even to themselves and all men, Esth. 3.8, 9. Hamon began his speech with a foolish complaint a∣gainst better men then himselfe, accusing them of that for a vice which was a vertue (to live a separate course of life from the vaine world, Numb. 23.9.) but the end of his speech was pernicious and mischievous madnesse to the Jewes, Esth. 3.9. and to himselfe. It swallowed up himselfe, Esth. 7 4, 5, 6, &c. 1 Kings 12.14. It was a foolish beginning to acknowledge his Fathers rigour, but the end of his speech was mischievous madnesse to threaten more rigour. Varia∣ble in their projects, Jer. 2.36, 37, & verse 23. Wearisome wayes, 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; implyed in that proverbial speech, that they know not the way to the City, which is wont to be a broad Road way, but these dis∣cerne it not, like men that have lost their way, Psal. 107.4, & 40.

Reason 2. From Gods rejection of them, and their wayes. Psal. 107.40. Jer. 2.37,

Ʋse 1. To teach Magistrates to speake words of grace.

Ʋse 2. To shew the folly and danger of foolish States∣men.

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 drunkennesse.
• 18 By much slouthfulnesse the building decayeth, and through idlenesse of the hands, the house droppeth thorough.
• 19 A feast is made for laughter, and wine maketh merrie, but money answereth all things.

IN these words over and above all the former, Solomon ob∣serveth two other vanities incident to Statesmen, viz. Childishnesse and Intemperancy, or Epicurisme. Which he amplifieth, first, By the Adjunct, wofull estate of a land, where so it is, v. 16. Secondly, by the contrary blessed estate of such a land whose King is the sonne of Nobles, and Princes eat in due season, for strength, not for excesse, v. 17. Thirdly, by the effects; which are, 1. Remisnesse in govern∣ment, called here, much slothfulnesse and idlenesse 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. Prodigall expence of money which groweth from their intemperancy in feasts, as the former did from childishnesse of govern∣ment, v. 19.

Doctr. Is is a wofull estate of a Countrey or Common∣wealth, where the King is childish, and the Princes Epi∣cures (or intemperate.) On the contrary, the State is bles∣sed, where the King is Noble, and the Princes temperate.

The word translated woe, doth signifie an Island. And be∣cause Islands were at first more desolate, and lesse inhabi∣ted then the continent; therefore they called the dolfull fowles that lodged in that Island, by the name of Islands; such fowles, as doe not affect the company of men nor beasts; as Scritchowles, and Bitternes, and Ostriches; &c.

and so the word commeth to signifie woeful or woe; such a kind of woe as accompanieth desolate Islands, Desolation it selfe. 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 dolefull bird.

A child] not so much in yeers; For Solomon himselfe 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 yeers old, when he began to raign, yet he ruled well all the daies of his youth, from the good councel of his uncle Jehojada, 2 Chron. 24.1. Ʋzziah was but sixteen yeers old, yet he raigned well in his young time, by the good counsel of Zachariah, 2 Chron. 26.3, 4, 5. Josiah was but eight yeers old, and he surpassed them all, 2 Chron. 34.1. Onely Manasseth, of all the young Kings, beginning to raign at twelve yeers, he did evil in his youth, 2 Chron. 33.1.

A child therefore is rather meant childish, 1. In under∣standing, 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 then by depth of judgement and rea∣son; led by passions and lusts of youth, pastimes and recrea∣tions, but carelesse of matters of importance. Thus Reho∣boam is said to be young and tender in heart, when he was above forty one yeers old, 1 Kings 14.21. with 2 Chron. 13.7. And so indeed Solomon expresseth this childishnesse in sloth∣fulnesse and remisnesse 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 unseasonablenesse 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 excesse and riot of their eating, to wit, for gluttouy and drunken∣nesse, rather then for strength, as appeareth by the opposi∣tion of good Princes diet, v. 17.

Reason 1. From the danger of childish government to a State, as also of riotous government. Which dangers be 1. Remisnesse of government or slothfulnesse, whence the decay of all good in a Commonwealth, as in a house is neg∣lected; as decay of justice, trading, military power, and skill, honour and reputation with forraign Princes and States; and which is worst of all, decay in Religion, and

purity thereof; whence also dropping in of contentious corruptions into all sorts. 2. Prodigall expence of the trea∣sure of the State in feasting and banquetting, in Masks and Revels, where money must answer all; and that not a purse full, or pocket full, or bag full, or chest full, but a whole Kings Treasury; and when that faileth, then illegall exa∣ctions of the subjects estates.

The sonne of Nobles] not so much of Noble ancestors, for most Kings are such, and yet their Kingdoms not alwaies blessed. Yea sometimes they that are raised from low estates, (as David from following the sheep) may be blessed Princes, and the Land blessed in them. But a sonne of Nobles, is a No∣ble son, a man of a noble spirit, or Heroës, (for from the Hebrew word Heroë it seems to be derived) are so called of whitenesse, not so much for wearing white Garments, as being bright and glorious, Viro Illustres, & clarissimi, oppo∣sed to Dark or obscure men, Prov. 22.29.

A man of a Noble spirit, First, Notabilis, wel known and approved for his vertues, Deut. 1.13. Secondly, Of a pub∣like spirit, regardeth publike good ends, more then private self-ends, Psalm 137.6. Thirdly, Affecteth rather to be lo∣ved, then feared, and yet to be feared to with due reve∣rence; Servile natures are imperious and cruel: [aut servit humiliter, aut superbè dominatur] Noble spirits (as of Lyons) wil parcere subjectis, be moderate in punishments, mercifull in suppliants. Fourthly, regardeth honour above life, much more before money, preferring the fifth Commandement above the sixth, much more above the eighth.

Eate in due season, 1. For time, not in the morning. 2. For measure, not for excesse in gluttony and drunkennesse, but sparingly.

But for strength, 1. Of body and mind. 2. Of fitnesse to the duties of their place.

Reason of the blessednesse of the State by such, 1. Vigilancy, and diligent attention of such to State affairs; not suffering decayes in the good of the State; nor droppings in of the mischievous ruinous evils, Secondly, provident frugality, in preserving the Treasure of the State, 2 Chron. 9.27. 1 Kings 10.21.

Ʋse 1. To teach us what to pray for in behalfe of our na∣tive Countrey, 1. What evils to be avoided. 2. What bles∣sings to be desired.

Ʋse 2. To teach us what manner of Magistrates are to be chosen in our little Commonwealth, and how they are to walk. It is fellowship with Christ, and living by faith in him, that girdeth us up to our callings, sitting loose from the head breedeth a paralytick distemper in the body.

Ʋse 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.

Ʋse 4. To teach housholders to beware of slothfulnesse and ill husbandry; it wil ruine our houses: for from thence is the comparison here fetched.

Ʋse 5. To teach us, a wise use of money; To be responsable to all our expences.

Eccles. 10. v. 20.

20 Curse not the king, no not in thy thought, and curse not the rich in thy bedchamber: for a bird of the aier shall carrie the voice, and that which hath wings, shall tell the matter.

SOlomon having declared many vanities (like dead flies) found in Princes and States-men; He now directeth wise subjects to some such Christian duties as are fit to be practi∣sed at all times; but most needfull and seasonable to be attended to in evil and dangerous times, in this and the whole Context of the next Chapter. As first, To beware of cursing Princes and Statesmen, however corrupt their government be, v. 20. Secondly, To bestow our Talents liberally whilst time serveth, before evil come upon the earth, chap. 11.1, 2, &c. Thirdly, to be diligent in our callings early and late, v. 4, 5, 6.

Parts two: First, a commandement, forbidding to curse the King; or rich and great men, his Princes and Officers. And this prohibition amplified by the strictness of it, for∣bidding the cursing of them; where it might be supposed to be done with greatest secrecy and safety: not the King, in thy thought; the rich, in thy bed-chamber. Secondly, a Reason, from the danger of discovery of it, by speedy and

unlikely means: for the birds of the ayre, the master of wings wil declare the word or matter.

Doctr. Though the King should be childish, and Princes intemperate and sloathful, and both of them suffer the State to fall to decay, yet it is neither lawful nor safe for private men to revile or curse either of them; no, not in the grea∣test, Exod. 22.28. where the prohibition is general without restraint to good Magistrates.

For opening of the point to be shewn; First, How farre a private subject may goe in such a case. Secondly, How, farre he may not goe. A private Subject may, First, Con¦ceive of a King as he seeth him plainly to be, and so of o∣ther Statesmen. And accordingly (as his calling requireth it) he may reprove them all to their faces, 2 Sam. 12.9. 1 Sam. 13.13, 14. 1 Kings 18.18, & 21, 20. 2 Chron. 19.2. Ezek. 21.25. This is not to villifie or curse him, but to restore and heale them, or at least to leave them without excuse. Se∣condly, He may complaine of their wickednesse to God and confesse it, Dan. 9.8. Thirdly, He may speake of it to Sub∣jects so farre as to prevent the corrupting of them by the authority or example of their Governours, 2 Kings 6.32. Hos. 5.11, & 7, 3, 5. Publike persons and the whole people may resist them in evil, 2 Chron. 26.17, 18. 1 Sam. 14.44.45: But none may, First, Despise their callings or governments which are of God, Jude 8. Secondly, They may not revile them, nor make them worse then they be; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to make light, as mettals by clipping or washing, 2 Sam. 16.7, 8. Da∣vid was no son of Belial, nor bloudy to the house of Saul, though so to Ʋriah. Thirdly, Imprecate or wish evil to them, Matth. 5.44. a fortiori.

Object. Did not Paul revile Ananias? Acts 23.3.

Answ. He knew him to be a Judge (verse 2. Sittest thou to judgement? &c.) though he knew him, not to be the high Priest. But he did not revile him but reproved him gravely for his Hypocrisie, a whited wall; and Iniquity, com∣manding him to be smitten against Law: And prophesied his destruction. Nor doth he say he would not have said so much to him, if he had known him to be the high Priest, for Jeremy did say so much to Pashur, Jer. 20.1. to 6. Though the high Priesthood was then accomplished in Christ: yet while the Temple stood, the shadowes were to be buried with honour, but this was no dishonour to his place to re∣prore him justly.

Reason 1. They are by their place Fathers of the Coun∣trey, Isai. 49.23. and Fathers (though wicked) are not to be despised nor cursed. Exod. 21.17. Prov. 30.17.

Reason 2. They beare the name, and place, and Image of Gods soveraignty 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 our selves and the whole State.

Reason 4. From the danger which will redound to our selves by discovery of our words. Princes have long eares, and quicsighted eyes [Birds of the Aire] are put hyperbolli∣cally for unlikely meanes, not so fitly expounded Angels: for we doe not read of their Ministry in that kinde, though a spirit of prophecy hath done as much, 2 Kings 6.11, 12. Nor Divels though they be called Foules of the Aire, Matth. 13, 4, 19. But if they had a commission so to doe, it would disturbe all States. But the saying is verified, First, Some∣times in Birds occasionally discovering secrets, as the Swal∣low revealed Besrus his murther of his Father: who as he sat by the fire with his neighbours, the swallowes chirping and singing above in the chimney, he proked them downe and killed them; and when they that sat by him found fault with him for it, as an unnatural cruelty, he excused himselfe, that the burden of their song was a burden to him, which was, Besrus hath slaine his Father, whence he being appre∣hended and brought before the Magistrates, confessed the murther and was executed. So Ibici Grues discovered the murther of the Poet Ibicus; whence the Proverb, Ibici Grues. Secondly, Sometimes in words flying like winged Foules; flying in the mouthes of idle talkers or indiscret speakers; Of spyes or promooters: And of faithful Subjects, Esth. 2.21, 22, 23.

Ʋse 1. To observe the divine authority of Gods word and the spiritual Soveraignty thereof, putting a law upon our very thoughts, which no law of man can doe, 2 Cor. 10.4.

Ʋse 2. To teach Magistrates to be the more careful of preserving Gods honour, since he is careful of preserving theirs, even in the secret Clossets of their Subjects. What a fearful ingratitude were it in a Prince to curse and sweare and blaspheme the name of God, who would have them not cursed, no not in secret.

Ʋse 3. To teach us to observe Gods care of our safety, who doth prevent us with such wary cautions, least we fall into danger unexpectly. We therefore ought to be the more regardful of the safety of his honour, and of his Ordi∣nances.

Ʋse 4. To take up this lesson and Counsel of Solomon, not to meddle out of our callings in State matters to the pro∣vocation of Princes. Yea, to bridle our Tongues, though Princes be not such publick blessings as were to be wished. How much more ought we to be farre off from reviling or villifying good Magistrates? God took it ill at Mirians hand and Aarons, 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 vpon the waters for thou shalt find it after many daies.
• 2 Give a portion to seven, and also to eight, for thou knowest not what evil shall be vpon the earth.
• 3 If the clouds be full of raine, they emptie 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 ha∣ving shewed sundry several vanities, which (like dead flyes) 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 con∣clude the whole Book. As First, To beware of cursing Princes and Statesmen, how corrupt soever their Govern∣ment be: the better to provide for our own safety, Chap. 10.20. Secondly, To be the more liberal to pious and charita∣ble

uses in regard of the troubles comming upon the Land, where such misgovernment is found, Chap. 11.1, 2, 3. Thirdly, To be the more diligent and fruitsul in the duties of our calling, verse 4.5, 6. Fourthly, To breake off a course of sin, and to hasten repentance, and turning unto God, howsoe∣ver 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, &c. 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 varie∣ty of subject persons or multitude of them, to 7. & 8, verse 2. And confirmed by four motives; First, From the recom∣pence thereof at last, in fulnesse of dayes thou shalt finde it verse 1. Secondly, From the uncertainty of future calami∣ties threatning the State; for thou knowest not what evil shall be upon the countrey, 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 aboad of a benefit where it is bestow∣ed, set forth by the similitude of a Tree lying where it fal∣leth, verse 3.

Doctr. 1. When dangerous times hang over the publick State, it is a point of holy wisdome to be liberal and boun∣tiful to charitable and pious uses, especially there, where there is least hope of recompence in mans eye: Bread cast upon the face of the waters is utterly lost in mans reason; it will either sinke or swim away. Yet cast thy Bread there especially in dangerous times, when thou knowest not what evils are comming upon the Land. There be six or seaven properties of Almes 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 worke stucke in a mans fingers: implyed in the word Cast, not give only, or draw out, but cast. God loveth a cheerful giver, 2 Cor. 9.7. Secondly, To doe it usefully and helpfully, cast thy Bread, not stones, not scorpions, not scraps, not refuse: but such things as may doe true good, may be a staffe and support to others, as Bread. Bread (in Matth. 6.11.) is put for all profitable outward things. Thirdly, to doe it justly of a mans own, not others; not to rob one to succour another;

give the bread; Prov. 5.16, 17. Isai. 61.8. Pay debts first, give after. Fourthly, To doe it freely without hope of re∣compence 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 fruit∣full ground, as Esay 32, 20. for there it is not said besides all waters (where such places are fruitfull:) but upon the face of the waters. Nor here meant watery faces, weeping for want, though that be part of the meaning, Fifthly, To doe it sincerely, without aym of vainglory. This bread thus cast upon the face of the waters, stayeth not to be seen of men, but either sinketh or swimmeth away. Bread given as the Pharisees did for vainglory, is cast rather upon pillars of Marble, or of Brasse, rather then upon fleeting waters. Sixthly, to doe it frequently and often, not rarely, and to a few; give a portion to seven, and also to eight, v. 2. Se∣ven put for many, 1 Sam. 2.5. Micah 5.5. A good man dis∣perseth his beneficence, to wit, to many, Psal. 112.9. The larger the field is, wherein seed is scattered the more hope of a plentifull harvest. Seventhly, to doe it wisely and dis∣creetly; 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 propor∣tion as whereon a poor man may work, and occupy, to doe some good withall, as with a portion.

Reason 1. From the recompence; For in multitude of daies thou shalt finde it. Text. Which implieth, First, length of daies, promised to men fruitfull this way: which often hol∣deth in proper speech, Psal. 34, 12, 14. Doe good, and it is a way to see good daies long, Dan. 4.27. Liberall men seldom die young. Abraham lived long, Gen. 25.7, 8. Psahn 41.2. Secondly, if they should dye sooner, their children wil finde it, Psal. 37.25, 26. Thirdly, sometimes themselves finde speedy recompence in the same kind, 1 Kings 17.13 to 16. Fourthly, sometimes they finde it with usury, or advantage in spirituall and eternall grace and glory, Luke 16, 10, &c. Gal. 6.6 to 9. 1 Tim. 6.18, 19. 2 Tim. 1.16, &c.

Reason 2. From the uncertainty of suture calamities, or rather certainty of their comming, but uncertainly in what kind. Text, v. 2. And therefore first, it is good to be giving, whilst we have it, least all be swept away in a deluge of

Publike calamity. Secondly, it is wisdome by this means to prolong tranquility, Dan. 4.27. Thirdly, it is seasonable to prepare against a storm, Psalm 41.1, 3.

Reason 3. From the example of the clouds, which being full of water, poure down rain, Text verse 3. and that both upon earth and Sea. Not like rich men, who the more rich they grow, grow the more niggardly, and give more sparing∣ly then the poorer sort. Yea, the clouds by pouring out rain regain it again both from the Sea and earth, by ascen∣ding vapours; and so doe liberall men gaine by bounty, Prov. 11.25.

Reason 4. From the uncertainty of the rest of a benefit, where it is bestowed: as a tree resteth where it falleth, Text vers. 3. Benefit will be reaped from thence to thee, though they should not be the better for it, Isay 49.4, 5. Psal. 35, 13. how much more when they doe reap benefit by our benifi∣cence, Job 29.13. & 31.20.

Ʋse 1. To exhort to unwearied and abundant fruitfulness in all these kinds, by all these Reasons, as so many motives. Prov. 19.17. Luke 6.38.

Eccles. 11.4.5.6.

• 4 He that observeth the wind, shall not sow, and he that regardeth the clouds, shall not reape.
• 5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
• 6 In the morning sow thy seed, and in the evening withhould not thine hand: for thou knowest not whe∣ther shall prosper, either this or that, or whether they both shall be alike good.

SOlomon in regard of the dangers of the-times, when Kings are childish, and Princes humerous, exhorted to libera∣lity in v. 1, 2, 3. which was the second duty he inferred upon that occasion. In these words he presseth still the same, but with an enlargement unto all faithfulnesse and diligence in

any duty of a mans calling, especially in such dangerous times; which is a third improvement of such evil times. To set forward this duty, he removeth a doubt which might hinder a man from Benificence and fruitfulnesse in his course and calling. The doubt is taken either from the sear of some danger, or danger that might befall a man in so doing, which he expresseth under a proverbial compari∣son, taken from husbandmen, who for feare of foule wea∣ther doe sometimes neglect some duty of husbandry in seed time or harvest, v. 4. Or else, from some difficulty, which sometimes accompany Christian and holy, and great undertakings of duty, especially such duties as may help forward Reformation in such times.

To the former he answereth, v. 4. That such feares of damage and danger are more dangerous then the hurt we feare: For they will prevent the performance of all good duties, and the recompence of that performance: As an husbandman that observeth the wind shall never sow, and he that observeth the clouds shall never reap, v. 4.

To the latter he answereth, by opposing the strange and secret assistance, and successe, and deliverance which God giveth unto men in the duties of their calling. Which he amplifieth by a comparison from the like secret assistance and deliverance which God giveth to the child fashioned in the wombe, both in the framing of his spirit (or soule) and in the setting and ordering of his bones; which is a strange, yet ordinary secret in nature, like unto which all the works which a man undertaketh in his calling are fashioned and wrought of God, who worketh all, v. 5. And thus it com∣meth to passe, when God is pleased to put to his helping hand to us in the works of our calling; otherwise nothing prospereth in our hand.

From both which Solomon inferreth an exhortation to diligence, and fruitfulness in our calling, directly contrary to the former doubts and difficulties. The Objector pro∣pounded doubts and difficulties, and thereupon neg∣lected to sow. But Solomon inferreth a contrary conclusion; therefore to sow more abundantly and diligently. In the morning sow thy seed, and in the evening let not thy hand rest, or cease. Reason whereof he giveth, from the uncertainty of the event or issue, reserved of God to this or that duty or work, For thou knowest not whether shall prosper, this or that; or whether both shall be alike good, v. 6.

Doctr. He that shall be discouraged from Beneficence in his course, and from faithfulnesse in his calling, by doubts and fears of uncertain dangers and damages, shall never do good in this world, nor receive good in the world that is to come.

He that observeth the wind] that is, so observeth it, as to forbear sowing.

Shall never sow] that is, never doe good in this life, which is a time of sowing.

He that observeth the clouds] which are as uncertain signes of bad weather, as the winde.

He shall never reap] to wit, any recompence of his work, in the other world, which is the harvest time chiefly, Matth. 13.39. though there is also an haryest time of reaping even in this world, Prov. 11.31. As if a man shall be loath to cast his bread upon the waters, for feare of sicknesse, old age, store of children growing on, the unsetledness of the times, &c. Such an one shall both lose his seed, his good work, and his harvest of reward from God. As the Husbandman that keepeth his Corn in his Garner or Barn, for fear of sowing in doubtfull weather, shall both lose his crop, and in time vermin and other casualty wil consume his grane in his barne.

Reason 1. From the uncertainty of the events of all en∣deavours, 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 Ta∣lents, because God is an hard master, Matth. 25.24. Second∣ly, grow hardned, either in pride, if they prosper, Amos 6.13. Habac. 1.16. Or in discontent if they be crossed, Isai. 8.21.

Reason 2. From the sorrow and affliction that God hath annexed to all the labours of our calling, Gen. 3.19.

Reason 3. From Satans readinesse and watchfulnesse to stir up and aggravate dangers and discouragements to any goodness, Rev. 12.4.

Reason 4. From the trials which God puts upon us, by causing many dangers and evils to hover over us, though not to bring them upon us, but to try our obedience. So the people in the wildernesse feared thirst, and famine and the Anakims, but it was onely to try their obedience. For God was ever ready with supply, Deut. 8.2.

Reason 5. From our own faithlesse and sluggish hearts, which are ready to imagine feares of evil, where none be. Prov. 26.13. Lions are as much afraid of Streets, as men of deserts.

Ʋse 1. To teach us wisely to consider what good duties God requireth of us in our Christian course and calling, and set upon it without feare or forlorne discouragement. Every man in his place, The Magistrate, Neh. 6.9, 11. The Minister, Acts 20.22, 23, 24. Luke 13.31, 32. Yea the wife, 1 Pet. 3.6. Yea children and servants, feare not turning to God for feare of carnal parts, Masters, Fellowes, &c.

Quest. But may not a man for feare of danger hold off his hand from some duty in some cases?

Answ. Yes, in case two things concurre; First, The dan∣gers be certaine, not as windes and Cloudes which may as well blow over, as bring foul weather. Secondly, The dangers be of greater dammage, then the duty can be of use to my felfe and others. Thus David spared Joab, 2 Sam. 3.39. and the Jewes forbore the building of the Temple, Ezra 4.23, 24. Otherwise feare not their feares, 1 Pet. 3.14. Prov. 29.25. Luke 12.4, 5.

Ʋse 2. To look at all good duties, as sowing of seed, Gal. 6.7, 8. As therefore a man would make choyce of pre∣cious seed. So doe every worke in the best manner, let sa∣crifices be of the fattest, Gen 4.3, 4.

Ʋse 3. To expect an harvest, a reaping time according to our seed, Gal. 6.7, to 10.

Eccles. 11.5.6.

5 As thou knowest not what is the way of the Spirit, nor how the bones doe grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all, &c.

IN these words Solomon exhorteth to fruitfulnesse in good duties, the duties of our calling especially those that are most behooveful in ill times: by removing the impedi∣ments, which are three: First, From the hazzard and dan∣ger (yet uncertaine danger) that may befal our selves, of which was spoken in verse 4. Secondly, From the difficulty which may be in sundry duties needful to be performed in

ill times, especially in case a mans calling require him to seek reformation of publick evils, verse 5, Which he remo∣veth by the unknowne helpe and successe, that God will cast in, & afford such hard attempts, which exceed the skill and strength of man. This he setteth forth by the like helpe of God ordinarily put forth in producing two great works, both of them farre exceeding the strength and skill of man: First, As thou knowest not the way of the spirit, to wit, of its conveyance into the childe bred in the wombe, and its worke there. Secondly, As thou knowest not the way of the bones in the wombe of her that is with childe: So thou knowest not the worke of God which worketh all, verse 5. Thirdly, From the uncertainty of prosperous or good suc∣cesse; from whence Solomon gathereth rather a motive to continual fruitfulnesse in good duties upon all opportunities verse 6. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whether shall prosper, &c. The expression is an Allegory taken from Husbandry, sow in all seasons, Morning, Evening, in Winter, in the Spring; for thou knowest not whether seed time shall prosper, &c.

Doctr. 1. As is the way of the spirit, and of the bones of the woman with childe, so is the way of God in working our workes for us, secret and hidden from us; yet, when he pleaseth carry them on effectually. The way of the spirit] is the way of enterance of it into the infant conceived in the wombe. To beget a soul, is beyond the skill or strength of the Parents, yea, or to frame the body in the wombe; yea, we know not how God worketh it: Whether, First, By Creation of nothing? If so, whether God maketh it pure? then how commeth it to be defiled? the body being with∣out sin (as a carcasse after death) cannot defile the soul with sin. If impure? then how is not God the Author of sin. Secondly, By Propagation: If so, then it is made either of the whole soul of the Parents: and then the Pa∣rents would dye; or of part of the soul, and then the soul were partible or divisible; and the soul of the Parents would be maimed; or of the seed of the soul: but it hath no excrement, as having no superfluity of nourishment. Thirdly, By transfusion; as one candle transfuseth the like candle light into prepared matter: If so, then why doe not acts of generation often speed in couples most suitable? and why are the souls of children so often unlike to Parents?

Fourthly, By efformation, as the Potter formeth a vessel out of Clay; which of all the rest is most probable, to wit, that God formeth the soul though not of nothing (which is properly Creation) but of pre-existent matter, whether of the spirituous part of the seed (which is easie for God to doe) or of the souls of the Parents, as of Adams rib he made his wifes body, which no man can doe but only God, it be∣ing more then God hath given to nature to produce such a worke. Hence God is said to be a Former of souls, Zach. 12.1. as a Potter of a vessel of Clay.

Or the way of the spirit] may be meant, the manner of its fashioning the Organs of the body, in case it be thought in∣strumental to God, in being (as they say it is) Sui domicilij architectrix, how commeth the soul to worke so skilful and curious a Fabrick which it knoweth not, nor can shape the like when it is growne up to ripest understanding, skill, and experience. Onely it is the worke of the Lord, who when he pleaseth to concurre, the worke is carried on effectu∣ally.

Also the way of the spirit] It is an hidden secret to us, if spirit be extended farther to signifie breath (as often it doth) how the childe in the wombe can take its breath twenty weeks in the wombe. If it breath not, how doth the childe live? If it doe breath, how commeth it to passe, it is not stifled in the wombe?

The way of the bones of her that is with childe] For so the way may be repeated from the former part of the sen∣tence, How they come to be opened to give passage to the Infant, or how closed and shut againe; and both without breaking: And how in some soon and easily, in o∣thers late and hardly, Job 10.10, 11, 12: Psal. 139.13; to 16, So is it in all the great workes of God, which we doe transact, or passe through; As in our regeneration, John 3.8. & Chap. 1.13. In our victories over many and great corruptions and temptations. So in mens publick vocations. It seemed an incredible worke to Moses to deliver Israel from Pharaoh. So to Hester, to worke deliverance for her people. So to Sa∣muel to annoint a King against Saul, 1 Sam. 16.2. So to Nehe∣miah to repaire Jerusalem, yet according to the good hand of God, it was done, Neh. 2.8. So to Zerubbabel to build a Temple which required Solomons Treasure, Hag. 2.1, 2, 3. &c.

Ʋse 1. To teach women with childe, not to faint under

the danger or difficulty of their Travel: but to look up to God who worketh all. God as he hath given a soul to the childe, you know not what way, and as he hath fashioned the bones of the childe, you know not how: so he it is that worketh safe, and comfortable deliverance, Isai. 66.9.

Ʋse 2. To encourage men to undertake the workes of their calling, though never so difficult and dangerous; go on, be doing: Little doth any many know, by what weake meanes God bringeth mighty things to passe. Wherefore hath God so mightily stretched forth his powerful Arme in our first comming into the world? but to give us a pledge from our tender yeares of his power and readinesse to assist us, in all the workes he hath to doe by us? Isai. 46.3, 4.

Ʋse 3. To stirre us up to give up our selves to the Lord in the new birth especially: which though it be a great worke and difficult, yea, impossible to flesh and blood: yet we little know, when God is pleased to set in, how much may be wrought beyond what we can aske or thinke.

Eccles. 11.6.

6. In the Morning sow thy seed, and in the Evening withhold not thine hand: for thou knowest not whe∣ther 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.

Ʋse 1. From the proportion our workes have to fruite; whence they are often called fruits, Phil. 1.11. Col. 1.6. Matth. 21.34. Rom. 1.13. Now it is an usual thing in nature that the seed of all fruitfull trees lieth in their fruits, Gen. 1.12.

Reason 2. From the smalnesse of it in it selfe, Matth. 13.31, yet yielding great growth and encrease, Gal. 6.6, 7. Psal. 126.5, 6. It was a small seed that word, 2 King, 5.8. yet brought forth great Increase.

Reason 3. From the lying of it for a time (as it were under the clods' and furrows of the earth) in obscurity seeming rather to fall into losse then to promise increase, Psalm 126.5.

Ʋse 1. To provoke to sow precious seed; let our waies be fruitfull, and fruitful in the best works. No fruit but hath his seed in it; and the better the seed, the richer the Harvest; every man in his calling, let him doe his works of the best.

Ʋse 2. To encourage every man to wait for a greater in∣crease of his labour then it is worth; The seed is little worth to the harvest, 1 Kings 19.19, 20.

Doct. 2. Our ignorance and uncertainty of successe of our labours in our callings, should not dishearten us, but rather encourage us to a greater diligence, and fruitfulness in them, Acts 20.22.

Reason 1. From the strict account we must give of our time and Talents unto God, Ephes. 5.15. Matth. 25, 26, 27.

Reason 2. From the abundant recompence of reward to fruitfulness in good duties, 1 Cor. 15.58.

Reason 3. From the greater hopes of a more plentifull harvest, when more variety of seed is sown; if one miscarry, the other may take; yea and none will be lost. The Mer∣chant 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.

Ʋse 1. To exhort to fruitfulness in our course and cal∣ling upon all occasions and opportunities; In the morning sow thy seed, in the evening let not thy hand rest. Seed in the Gar∣ner 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.

Ʋse 2. To perswade us to contentment in ignorance and uncertainty of events; and learn we rather the more de∣pendance on the Lord for his blessing: and be more thank∣full for any good success at any time.

Ʋse 3. To be more fruitfull in that which is good, for our ignorance sake of the events of our labour. Text.

Eccles. 11.7, 8.

• 7 Truly the light is sweet, and a pleasant thing it is for the eies to behold the Sun.
• 8 But if a man live many yeers, and reioyce in them all, yet let him remember the dayes of darknesse, for they shall be many, all that commeth is vanity.

COherence, see vers. 1, 2, 3. These words express and declare the fourth wholsome instruction which Solo∣mon giveth to men that live in the ruinous times of a civill State: wherein he teacheth all men this holy duty, that however the times here may fall out to their own parti∣cular, yet to remember the dark times that remain after this life is ended, and therefore so to provide and prepare in this life, as that we may with comfort leave it. Which duty Solomon requireth may not be neglected, notwithstanding three divers things which might occasion the neglect of it: First, the sweetnesse of life for the present, v. 7. Secondly, the long continuance of life to some men. Thirdly, the prosperity and comfortable estate that may befall some men in their long life. Yet to remember, first, the daies of darknesse (which are comming after this life ended) are many. Se∣condly, That all the future time and work wil be but va∣nity, v. 8.

The light is sweet, and it is a pleasant thing for the eyes to behold the Sunne; light is a Periphrasis of this naturall life, Job 3.20. so here. As who should say, life is sweet; and so they that behold the Sun, are put for men living in this world: Eccles. 7.11. And here both are put in opposition to the daies of darkness after this life ended, which are daies of death and buriall.

Doctr. Though life be sweet, and to some men long, yea and comfortable all their daies, yet let them remember that the daies which are comming are many both of darknesse and vanity. The sweetnesse of death is argued by even Pe∣ters lothness to die, even when an aged Christian, and the cause of death is honourable and gratefull, John 21.18. Daies of death and buriall are daies of darkness, Job 10.21,

22. And in hell the darkness is extream, and everlasting; the darkness is outward or extream, Matth. 22.13. not∣withstanding the fire, Matth. 25.41. as a fire of Brimstone, Esay 30, 33.

Reason of lifes sweetnesse, First, from many desireable com∣forts which we enjoy in this life, congruous and suitable to all our senses, and to all our affections. Secondly, from the intimate union of soule and body, so as they both make but one person. Hence lothnesse to part; we will lose any mem∣ber to save head and heart, or any vitall part.

Some men spend their daies in prosperity, Job 21.13:

Reason 1. From the reward of godliness, Prov. 3.16.

Reason 2. From the patience and bounty of God to evil men, Gen. 25.17.

Reasons why the daies of darknesse and vanity are many. First, from their continuance to the resurrection in the end of the world, Joh 14.12.

Secondly, from the ignorance and oblivion of all things in the grave, Psal. 88.12. & 6.5.

Thirdly, from the disappointment of any labour all that time, Eccles. 9.10. Psal. 30.9.

This to be remembred] words of sense in the Hebrew are understood with affection and action; so this word Eccles. 12.1. which implieth here, 1. Continuall mindfull knowledge of it. 2. So to be affected with care and con∣science of it, as that it may take deeper impression in us then all the transient cares and comforts of this naturall life, whereof though the daies be many, yet not so many. 3. So to provide in this life as that when our bodies shall sleep in darkness, yet our soules may enjoy the light and comfort of everlasting life and blessedness.

Reason 1. From the benefit of such remembrance. In so doing we remember God, Eccles. 12.1. and our selves also, Luke 16.4.

Reason 2. From the danger and folly brutish folly of such forgetfulness, Job 21.13. Ecces. 3, 21.

Ʋse of lifes sweetnesse, 1. For thankfulness to God, who hath given us life, and all the lively comforts of it, Joh 10.12. For thankfulness to Christ, who laid down this life for our sakes, Matth. 20.28. whence we are to live to him, 2 Cor. 5.15.

Ʋse 2. To learn to behold a greater sweetnesse in the life

of grace, in union with Christ in the light of Gods counte∣nance, Psal. 4.6, 7, & 63, 3.

Ʋse of many dayes of darknesse and vanity, and remem∣brance hereof, 1. To warne us not to be so taken up with the sweetnesse of this life, as to forget the farre longer time to come.

Ʋse 2. To teach us not to envy the many prosperous dayes of wicked men here; Their lightsome dayes here are but a few to their darke dayes behinde.

Ʋse 3. To provide here for life in death, and for light in darknesse, and for felicity against vanity. Meanes here∣of; First, Meditation frequent, and constant, and serious of the shortnesse of this life, and of all the comforts of it, Isai. 40.6, 7, 8. Secondly, Not to rest in a state of darknesse here, Eph. 5.8. 1 John 1.6. Thirdly, Behold Christ losing his sweet life for us, and mourne over him, Zach. 12.10. Fourthly, Walke in his light, 1 John 1.7.

Eccles. 11.9, 10.

• 9 Reioyce, O young man, in thy youth, and let thy heart cheare thee in the dayes of thy youth, and walk in the waies of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into iudgement.
• 10 Therefore remove sorrow from thy heart, and put a way evill from thy flesh: for childhood and youth are vanitie.

FOr a fifth wholsome counsell and instruction, Solomon giveth it unto young men, which is twofold: First, To know God will bring them to judgement, verse 9.10. Se∣condly, To remember their Creator in the dayes of their youth, vers. 1. to 7. And both this and the former Counsels, are but further motives and directions to take the counsel given, verse 6.4. sowing our seed in the Morning, and in the Evening not to cease.

Reason 1. For after this life ended, many will be the dayes of darknesse, and they will be dayes of vanity, verse 7.8.

Reason 2. For youth is the morning of our Age, and so a fit time to sow good seed, & usually misimployed to the sowing of vanity; verse 9.10. And there be three words that ex∣presse it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly signifie the morning of Age, v. 10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 youth is (as the word signifieth) the choyce Age of a mans life, as that 1. Which is chosen to most em∣ployments of action, 2. Wherein a man is to choose what course to take; 3. And which a man would choose to live in alwayes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is childhood, which is the green flouri∣shing bloud of Age or life.

Parts, First, An Ironical concession to children and youth to rejoyce in their dayes and wayes, Rejoyce O young man, &c. Secondly, A serious Admonition to know the judgement of God reserved for them; but know that, &c. verse 9. Thirdly, Hence an exhortation to put away and remove the passions and lusts of youth and childhood, verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh, that is, the lusts of the flesh. Fourthly, a Reason of that exhortation from the vanity of childhood and youth, verse 10.

Doctr. 1. God is wont in an holy scorne to give up chil∣dren and youth in their own dayes, to take their own wayes and to rejoyce (or applaud themselves) in them. See the like kinde of Irony or holy scorne, 1 Kings 18.27, & 22, 15. & 2 Chron. 25.8.

Quest. But doth not God speake seriously, as allowing children and youth more liberties then are meet for riper yeares? as Chap. 9.7, 8, 9.

Answ. There be some lawful liberties which God doth allow to that age, as Zach. 8.5, & 9, 17. But if he had spoken of these, he would have given some just ground of encou∣ragement (for it is your portion or the like;) but here he rather giveth a check and admonition against it, from a ground that is wont to dampe not lawful but carnal de∣lights. But know that for all these things God will bring thee to judgment. The wayes 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, Falshood, Psal. 58.3. Fifthly, Forwardnesse, 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, Wantonnesse. Fourth∣ly,

Strong affections upon weake grounds. Fifthly, Impati∣ence of counsels and reproofes, which is stubbornnesse, Jer. 31.18, 19. Sixthly, Prodigality, Luke 15.12, 13. Seventhly Impudency, Isai. 3.5. God giveth up children and Youth to these wayes; First, by not giving them his grace, either re∣straining or converting so soon. Secondly, By taking from them such Parents, governours and friends, as might restraine them, 2 Chron. 24.17. As he that taketh away a damme gi∣veth a running River leave to run strongly. Thirdly, By gi∣ving 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 impetuousnesse of its own passions and lusts.

Reason 1. From the Idol of self-fulnesse which God seeth 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 scorne scorners, Prov. 3:34. Psal. 2.3, 4.

Reason 4. From his purpose to magnifie his grace the more, and to humble them the more in their conversion, Jer. 31.18, 19.

Ʋse 1. To humble childhood and youth the more, the flower of whose Age is so much corrupted. If our choyce dayes be so wicked, what are our dregs? If our first fruits be so uncleane, what is our whole lumpe? yea, and this spi∣ritual judgement should humble youth the more; for it is a more dreadful judgement for God to scorne, then to frowne 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 Gods unpartial justice to all, Rom. 2.6, to 11. God taketh no pleasure in proper youth, Psal. 147, 10. nor pitty on carnal children.

Reason 2. From the proportion which God keepeth in re∣compencing like measure, yea, double measure of torment to deliciousnesse, Rev. 18.7.

Ʋse 1. To charge children and youth to put away and

remove from them their passions and Iusts, the evils of their flesh, verse 10. Youths eagerly pursue their lusts, and boiste∣rously contend for them: But lusts overwhelme with the greater torments, & Potentes potenter torquebuntur.

Ʋse 2. To discover and convince the vanity of childhood and youth, verse 10. In regard, First, Of the many corrupti∣ons incident to their Age, mentioned above. Secondly, Of their fond rejoycing in them, as a fool in his Fetters and Shackles. Thirdly, Of the danger growing thereby, of Im∣penitency here, and of Judgement hereafter.

Ʋse 3. To exhort both to remember their Creator in their prime dayes, Eccles. 12.1.

Eccles. 12.1.

1 Remember now thy Creator in the daies of thy youth, while the evil daies come not, nor the yeers draw nigh, when thou shalt say, I have no pleasure in them.

SOlomon to restraine children and youth from the vanities of their Age, propounded to them a double Antidote: First, The knowledge of Gods 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. Second∣ly, The remembrance of their Creators in the dayes of their youth, Chap. 12.1. The copulative And, implyeth a con∣nexion upon the former, as the Addition of another remedy like the former.

Doctr. 1. The remembrance of our Creator in the dayes of our youth, is a Soveraigne 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, [Be∣fore the evil dayes come, &c.] 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 chaine, draw one and draw all, breake one and breake

all, Luke 23.42. 1 Sam. 1.19. Psal. 106, 4, 7. Heb. 13.3. Rev. 2.5. Remembrance of God implyeth and inferreth, 1. Tur∣ning 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. Thankfulnesse to him, Deut. 8.18.

Thy Creator] Setteth forth God as the Author and foun∣taine of all our being out of nothing. Which argueth God to be, 1. The end of all our being, Prov. 16.4. 2. Our pre∣server and Governour, Isai. 40.26. 3, Our owner and pos∣sessour, and Lord, Isai. 43.1. 4. Intimately acquainted with all our wayes, Psal. 33.15. 5. Unwilling, yea disdaining to have his worke deformed or corrupted, Deut. 32.5, 6. 6. Able easily to destroy us, Psal. 104.29, 30.

Creators] Implyeth more Creators then one, all the three persons concurring in the worke, Gen. 1.26.

Remember Jesus Christ your Redeemer; 1. As one that dyed and rose againe 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, Jude 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. Quickning us to righteous∣nesse. Thirdly, Who pacifieth and comforteth our consci∣ences, 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, La∣ment. 3.27, to 30.

Reason 3. From the sanctification of the whole lumpe of our life, by the sanctifying of these first fruits, Rom. 11.16.

Ʋse 1. To reprove forgetfulnesse 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 goodnesse. If in the spring no seed be sowne, or none but Cockel and Darnel, and such weeds, what hope of Harvest? Isai. 17.10, 11. From a threefold cause of difficulty, 1. Custome in sin, Jer. 13.29. 2. Satans long possession, Mark 9.21, 29. 3. Gods rejection, Prov. 1.24. to 28.

Ʋse 2. To exhort children and youth to heed this coun∣sell. As the people said to the blind man, Arise, he calleth thee, Mark 10.49. so here. God accepteth the first ripe fruits Micah 7.1. He taketh it then so kindly, that he wil after pass by many backslidings, Jer. 2.2. with ch, 3, 1, 2, 3. It is the or∣nament of youth, of young men, of maids, Jer. 2.32.

Means by which God useth to heale such. First, attention to the word, Psal. 119.9. Prov. 8.34. Secondly, mourning for stubbornness, and prayer for converting grace, Jer. 31.18, 19. Thirdly, abandoning of bad company, Psal. 119.115. Fourth∣ly, Reforming known evils upon reproofe, Prov. 1.23.

Eccles. 12. part of v. 1.

While the evil dayes come not, nor the yeers draw nigh, wherein thou shalt say, I have no pleasure in them.

THese words begin a description, first, of the wearisom evils of old age, from the latter part of this verse to the end of the sixt: Secondly, of death, v. 7. And both of them brought in as a double strong motive, to urge young men in their youth to remember their Creator.

This former Reason is taken from the support and remedy which the remembrance of our Creator in the daies of our youth will give to the evils of old age, v. 1, to 6. The latter from our dissolution, and return to God in death, v. 7.

Doctr. The decayes of old age are evil, and unpleasant times, and old age it selfe will so acknowledge it, 2 Sam. 19.35. and yet he was of the better sort of old men, and very well provided of all helps, v. 32. and as then but 80. yeers old, Gen. 47.9. Psalm 90.10.

The evils of old age are partly 1. Naturall, First, in the e∣state: The losse of dearest friends and acquaintance, Gen. 37.34, 35. & 42.36. And contempt of younger people, Job 30.1, 12, 13. Secondly, in the body, Dimnesse and decay of all the senses, 2 Sam. 19.34, 35. And manifold pains and aches, and diseases incident to that age.

2. Morall, first, seeking wealth greedily, yet loth to use it; Secondly, slow and cold in proceedings, yea timorous and fearfull; yet chasing at others backwardness. Thirdly,

hard to be pleased himselfe, and as hard to please others. Fourthly, complaining of present times, but praising former daies of old, which the old men of those daies as much complained of as he of these.

3. Spirituall, First, Ignorance. Secondly, uncapablenesse' and untractableness to be taught or admonished, Eccles. 4.13: Thirdly, pride of spirit. Fourthly, deceitfulnesse. Fifth∣ly, impenitency, through custome, and hardning in sinne, and self-conceit.

Reason 1. From sins of youth. Job 20.11.

Reason 2. From the vanity of all creature-comforts, which must fade, Isai. 40.6.

Reason 3. From the necessity of ripening in that age, either for hell or heaven, Job 5.26. in the autumne of our age.

Reason of old mens acknowledgement of it, From their queru∣lous and discontented spirit.

Doctr. 3. The remembrance of God in the daies of youth, is a comfortable Preservative against the evil and unplesant times of age. For as an antidote against this evil Solomon prescribeth this. Hence the age of Abraham and David are called a good old age, Gen. 25.8. 1 Chron. 20, 28,

Reason 1. From the blessing of good old age, removing and healing the contrary evils; 1. Naturall, first, in the estate: Friends not lost, but gone before, and we haste after them. A Crown of glory instead of contempt, Prov. 16.31. Se∣condly, in the body: The power and life of faith, to put strength in weaknesse, health in sikness, ease in pain. Hebr. 11.34. Josh. 14.10. The benefit of Gods feare, Prov. 3.7, 8.

2. Morall and spirituall: Corruptions now more morti∣fied then ever, 2 Tim. 4.7. Grace more lively, powerfull, and fruitfull, Psalm 92.14▪ 2 Cor. 4.16. Heaven (as an ha∣ven) in view, seasoning and sweetning all, 2 Tim. 4.8.

Reason 2. From the gracious and powerfull presence of God, to support them in age, whom he hath guided in youth, Esay 46.3, 4.

Ʋse 1. To set on Solomons counsell upon young men, to be the more mindfull of their Creator in the daies of their youth, to finde the evils of old age either more fully remo∣ved, or more easily borne. If young men neglect this duty in their best times, they will be far more indisposed in their evil daies.

Ʋse 2. To provoke such as are entring upon old age, to

be more sollicitous of remembring God and themselves, seeing they are hasting fast into these evils. It is a just re∣proofe to such as take no notice of decayes of nature. See the simile, Hos. 7.9.

Ʋse 3. To enforce carnall old men to redeem the oppor∣tunities 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 af∣ter the rain:
• 3 In the day when the keepers of the house shall trem∣ble, and the strong men shall bow themselves, and the grinders cease, because they are few, and those that look out of the window be darkened:
• 4 And the doors shall be shut in the streets, when the sound of the grinding is low, ane he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low.
• 5 Also when they shall be afraid of that which is high, and feare shall be in the way, and the almond tree shall flourish, and the grashopper shall be a burden, and desire shall faile: because man goeth to his long home, and the mourners go about the streets.
• 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the Pitcher be broken at the fountain, or the wheele broken at the cistern.

SOlomon having stiled old age an evil and unpleasant time, v. 1. he now proceedeth to describe more par∣ticularly the decayes and infirmities of nature in old men, which make their daies evil and unpleasant; which are of three sorts: First some such as befall the former part of old age, whilst as yet they are able to goe abroad, verse 2. to part of the fifth. Secondly, some of decrepit old age, when death is very neer approaching, and themselves draw∣ing

on fast to it. Latter part of v. 5. with v. 6, 7. Thirdly, Death it selfe, v. 7.

The decayes and infirmities of old age; whilst as yet they are able to walk abroad, be

First, the darknesse of the lights about them, whether naturall as Sunne, light (of the day when the Sunne is under a cloud) Moon, Stars: or artificiall lights, as Candles, Torches, &c. This darkness commeth not from the decay of those lights, but from the dimness of our sight, whence need of spectacles. I doe not understand this to be a de∣scription of adversity; for though darknesse be often put for adversity, and light for prosperity, yet we read not of the Sunne, Moon and Stars put together for prosperity; nor the darknesse of them put for adversity.

Secondly, The returning of the clouds after rain] is an allu∣sion 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 rheumes dried up, the braine is clearer and drier: yet in old age, after colds, and coughs, and rheumes, and Pozes, there still remain and return clouds, and vapors, and sumes in the brain, through the store of superfluous and excrementitious moisture of old bodies.

Thirdly, When the keepers of the house tremble] vers. 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 spea∣keth expresly in the sequel. The keepers of the house] are therfore the hands and arms which in young men are steady and strong, and doe also keep both the body and house by repulsing annoyances, and providing usefull things, food, rayment, &c. 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 streight and strong, now buckle, and stoop, that an old man standeth in need of a staffe 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 common∣ly leave old men (at least many of them) before they leave the world.

Sixthly, Those that look out at the windows are darkned] when the eyes grow so dim that we cannot see well with spectacles, which is a further degree of dimnesse of sight then was mentioned in vers. 2.

Seventhly, The doors are shut without, when (or because) the sound of the grinding is low] vers. 4. that is, the lips (which are the doores, Psalm 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 naturall drinesse of his brain, and through the wearinesse 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 musick are abased] when either Instruments of speech faile which make musick, or Instru∣ments of hearing faile which receive musick. Speech and hearing both faile, 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 ex∣quisiteness of the sense of hearing (to delight in the sound of musick) is quite gone.

Tenthly, They shall be afraid of that which is high, and feare shall be in the way] verse 5. because old men are afraid of climbing in regard of the stiffenesse of their joynts, and un∣weildinesse of their bodies. They feare any stumbling stone in the way, least it give them a fall, or any thing that mee∣teth them, least it throw them downe.

Eleventhly, The Almond Tree flourisheth] When his head groweth gray and hoary, which is a floutishing Ornament, Prov. 16.31. but an evident decay of due moysture to nourish the haire 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 flou∣risheth 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.

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Twelfthly, The Grashopper or Locust shall be a burden] Whe∣ther by his noise (but of that before in the voyce of a Bird, verse 4.) or (by an Hyperbole) by his weight, an old man cannot beare the lightest burden; but most fitly his slow∣nesse of digestion. Though the locust be a cleane and wholsome food, and much used in those Countreyes (espe∣cially of the poorer sort) Levit. 11.22. Matth. 3.4. yet it is heavy and burdensome to an old mans stomack,

Thirteenthly, Desire faileth] Or appetite; either to meat or drinke, or especially to marriage fellowship.

The latter sort of particular infirmities accompanying old Age, are such decayes of nature in old men, as are found in their decrepit Age, when they are drawing on to death, and mourners goe about the Streets; for they are not called till death, or till enterance 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 goe about the Streets] To wit, the women skilful in mourning for the dead, and that with such affection and gesture, and lamentation, as to stirre up mour∣ning in a whole company, Amos 5.16. Jer. 22.18.

Thirdly, Or ever the silver cord be loosed] That is, the marrow of the backe bone, which runneth from the Braine through the necke, to the bottome of the back through 24 joynts, and takes in therewith all the sinewes: whence fol∣loweth a shaking and trembling of all the joynts, and utter feebleness to use any limbe without helpe, v. 6. Or rather the sinewes well, are the ligaments of all the members, and loos∣ned by cold humours and Palsey distempers.

Fourthly, The Golden Boul is broken] When the Scull is parted in the sutures or seames of it, whence the Chaps fall, the Almonds of the eares are stopped, part lifting up againe. For the Hebrew is the same with Golgotha which signi∣fieth a Scull, 2 Kings 9.35. Matth. 27.33. It is a Bowle be∣cause it is round, and golden both for the colour, and for the pretious use of it to containe and preserve the Braine.

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 wheele broken at the Cisterne] Is the Lungs bro∣ken off from their motion of inspiration and respiration by phlegme from the stomacke, which is as the Cisterne from all the body. The Lungs are as a wheele transmitting the Aire in and out, up and downe: But though there be no open passage between the Stomacke and the Lungs (and there∣fore is no ordinary purging of the Lungs but upwards by spitting and coughing) yet when the Stomacke is surcharged with phlegme, it distilleth it into the Lungs and stoppeth them; look as when a man or beast is dead, there seemeth no way of enterance into the bladder for water, no not for Aire (for if you blow it full of winde, none will issue out:) And yet whilest there is life in the body, both water and sand passe through little veines into the bladder. So by the like secret passages doth the Cisterne of the Stomacke convey phlegme to the Lungs, even to the stifling of them. And upon this stoppage of the Lungs with phlegme, that the wheele cannot turne the Aire (or breath) up and downe, in and out, followeth rutling in the Throat, brea∣king off the motion of the Lungs, and so death suddenly followeth.

Doctr, 1. The wisdome of God would have young men to take particular and special notice of the decayes and in∣firmities of old age, and by all and every of them to be stir∣red up to the remembrance of their Creator in the dayes of their youth. Solomon the eldest son of wisdome reckoneth up these infirmities of Age, not to shew his skill, but to teach us to discerne these, and to provoke us by every one of them, and much more by all together, to remember our Creator early.

Reason 1. From our backwardnesse to take notice of these decayes in our selves, much lesse in others, and most of all in our young time, when there are no cords in our death, Hos. 7.9.

Reason 2. From the unlistinesse and undisposednesse of old age to attend spiritual duties in the midst of bodily infirmities. (As in Aaron in like bitternesse, Levit. 10.19. And in the Israelites in anguish, Exod. 6.9.)

Reason 3. From the unsupportable wearisomnesse of these evils unto old age, when it is not eased and supported by grace.

Ʋse 1. To shew us the many bitter fruits of the sin of our

first Parents, even to our bodies, 1. Death. 2. Strong cords to Death.

Ʋse 2. To teach us both the lessons Solomon here calleth upon us to learne, 1. The remembrance of these infirmities. 2. The remembrance of our Creator by them, and that in our youth, before they befal us in age.

Object. But what can these crosses and the remembrance of them doe to a kindly worke of conversion? They are all but punishments of sin, and so sanctions of the law, and the law maketh nothing perfect, Heb. 7.19.

Answ. First, Yet no commandement of God is vaine when the spirit coworketh. Secondly, These infirmities as the law it selfe, drive us to Christ, Gal. 3.24. And he, 1. Ta∣keth 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.

Ʋse 3. To comfort godly old men, in that God taketh particular notice of all our decayes and infirmities.

Eccles. 12.7.

7. Then shall the dust returne to the Earth as it was: and the spirit shall returne unto God who gave it.

COherence see in verse 2. In these words are set forth, First, The first and last condition of the body, in regard of its material cause, Dust returneth to the Earth out of which it was taken. Secondly, The first and last condition of the soul, in regard of the efficient cause and disposing hand; The spitit returneth to God that gave it. Meaning. Dust] By a Meto∣nimy of the material cause for the effect, Dust for mans body made of Dust, Gen. 2.7. Returne to the Earth, First, By burial in the Earth, after the manner of the Jewes. Though in burning and drowning it finally returneth to Dust, to Earth also. Secondly, By rotting in the Grave, and dissolving to Earth at last.

Spirit] Soule, as being here opposed to the body. Retur∣turneth to God] Not every soul to dwell with him (for here the speech is of all men;) but to be disposed of by him, for his final estate. That gave it] First, By breathing it into his face at the first Creation. Secondly, By forming every soul

of a sinful matter of the soules of the Parents, or of the spi∣rituous part of their seed, Zach. 12.1.

Doctr. 1. As our bodies being made of Dust doe in Death reture to Dust; so our soules being given us of God, returne againe to God, Gen. 2.7. The body is made, not of the heart of the Earth, that is rich in mettals, nor of the soyle of the Earth that is rich in fruits, nor of the sand of the Earth which is profitable for Ballast, for houre-glasses, or for a Sea bound, Jer. 5.22. but of the dust of the Earth, which of all the rest is most unprofitable like unsavoury Salt, Matth. 5.13. Stones are firme matter, Clay tough, but dust easily dislipated and scattered with every blast of winde.

Object. But is not our body mixt of the foure Elements?

Answ. Yes. Reason 1. For all these are found in us, our spirits are fiery, our breath is airy, our bloud and humours watery, our flesh and bones, muscles and sinewes have much Earthly matter in them.

Reason 2. We are nourished by all these Elements.

Reason 3, We are dissolved into all these Elements. But yet God first tooke dust, then wetted it, and made Clay of it, and fashioned it into the forme of humane body, hence Job 4.19. The first foundation and matter was dust, clay made of it, and our bodies of clay. Dust only is expressed as being first and predominant.

Ʋse 1. For instruction to all men; First, To behold Gods wonderful power, wisdome and goodnesse, who out of a dust-heap hath formed such a curious and glorious worke, Psal. 139.14. All the Divels in hell cannot suddenly make a Louse of dust, Exod. 8.18, 19. and Moses and Aaron did make but Lice of dust, verse 17. Secondly, To be lowly and humble-minded especially when we come in Gods presence. Gen. 18.27. Isai, 45.9. 1 Kings 8.27. Secondly, To be mind∣ful of our mortality, Gen. 3.19. every blast of Gods displea∣sure 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.

Ʋse 2. For comfort to the godly. First, He will not deal with us after our sinnes, Psal 103.13, 14. Secondly, To en∣courage us against the feare of men whom the moth shall chavel to dust, Isai. 51.7, 8. To strengthen our faith in Gods power to raise us, 1. Out of outward abasement; 1 Sam. 2.8. 2. Out of inward abasement, Psal. 119.25. And 3. out of the

grave, Dan. 12.2. Our bodies shall returne to dust, that is, they shall dye, corrupt, and returne to dust. Gen. 3.19. hence Job 17.13, 14, & 21, 26, & 24, 20. It so falleth out to great men, Psal 82.7. and meane, wise men and fooles, Psal. 49.10. rich men and poore, Psal. 49.10, 16, 17. good men and bad, Psal. 30.9. and all men, Job 30, 23. Isai. 40.6, 7. except onely Christ who saw no corruption, and so no dust, Acts 2 31. and such as remaine alive at the last day, 1 Cor. 15.51. 1 Thes. 4.17.

Reason 1. From the wages of sin, Rom. 15.12, &c.

Reason 2. To root out the root of sin, Rom. 6.7. Original sin is fitly compared (by Epiphanius) to a wilde Fig Tree, rooted in the joynts of the stone-wall of a goodly Pallace, If it be cut and lopped (as it is by repentance and mortifi∣cation) yet it sprouteth againe, but when the walls are ta∣ken downe, and the stones cast asunder, body and soul par∣ted, then being built againe, the root is shaken out utterly.

Reason 3. To prepare the bodies of men for an immortal estate, 1 Cor. 15.50.

Ʋse 1. To refute the vanity of carnal mindes, who thinke to escape this common condition of all men, Isai. 28.15, 18.

Ʋse 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.

Ʋse 3. To strike terrour into the hearts of the wicked, who returne 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 drinke to Satan, to torment the wicked who are accursed from God, and so depart, Matth. 25.41.

Ʋse 3. To comfort the godly in distresse, Job 3.22. Art thou in sicknesse and paine? 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. Doest thou desire to be dissol∣ved and to be with Christ? Phil. 1.23. Dust will dissolve thee, and be a friend of the Bridegroome to bring thee to Christ. The soul of every man is Gods gift, Gen. 2.7. Jer. 38.16. Zach. 12.1. Heb. 12.9.

Reason From Gods immediate hand put forth above the meanes 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 soules of the Parents, see notes in Chap. 11.5.

Ʋse 1. To employ the soul in Gods service, to which end it was made, Prov. 16.4. yea to returne to him with advan∣tage, Matth. 25.27.

Ʋse 2. To feed it with spiritual food, as word, Sacraments, &c. for it is a spirit.

Ʋse 3. Then God may take it againe at his pleasure, Job 1.21. at death the soul returneth to God againe, Luke 23.43, 46. Acts 7.59.

Reason 1. From the account to be made, and the reward to be received,

Ʋse 1. To assure the Immortality of the soul, and to re∣prove the brutish ignorance of such as consider it not, Eccles. 3.21.

Ʋse 2. To exhort to prepare for this returne, and there∣fore to remember our Creator in the dayes of our youth.

Ʋse 3. To comfort the godly in assurance of their returne to God at the last.

Eccles. 12. v. 8.

8. Vanity of vanities (saith the Preacher) all is va∣nity.

IN these words Solomon repeateth the conclusion of the whole book, which he laid downe 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 proofe thereof, and demonstrated last of all, the vanity of childhood and old age, youth and death, he repeateth againe his conclusion, as that which he hath fully cleared, vanity of, &c.

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 it selfe, is a state of excessive vanity, va∣nity of vanities, university of vanities. Rom. 8.20.

Excesse of vanity] For therefore it is called by an not vaine but vanity it selfe, yea, vanity of vanities; which is a super∣lative vanity, as holy of holies is a superlative holinesse. Va∣riety of vanities] for it is vanities in the Plural number, va∣nities of many sorts; Ʋniversity, or Ʋniversality 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 genera∣tion was to be, there was to be corruption. But would have been no vanity, because the creature had then finished his worke, as the silkworme (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 suf∣fer most that are most innocent, Job 12.7, 8. 2. Through their inward debility, or infirmity, whence First, Their of∣ten abortions both in Cattel, Women, fruitful Trees, Olives, Vines, and Figs casting their fruit. Secondly, Their labour to bring forth what fruit they doe yield, even beyond their strength, whence necessity in the soyle of lying fallow; in living creatures of barrennesse, Gen. 3.17, & 4, 12. Levit. 26.20. onely weedes and Bryers, and Thornes (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 Soveraigne good in the creature comforts; and by making them instruments of wickednesse 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 succee∣ding Generations, Gen. 4.12. Lev. 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 pro∣verbs.

FRom this verse to the end of the chapter is the conclusi∣on, which consisteth of two parts: First, an encou∣ragement to the reading of this and other books of Scrip∣ture, 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 commandements; set forth and confirmed by a twofold Reason: first, from the compleat 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 Ar∣guments: 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. Ministeriall, fastned by the masters of Assemblies. 2. Principall, or Soveraigne, gi∣ven by one Pastor, verse 11.

Sixthly, from their sufficiency; of these my sonne be en∣lightned (or admonished) verse 12.

Seventhly, from the vanity and wearisomnesse of reading many of other books, verse 12.

Doctr. The more wise a Governour (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 wis∣dome of Solomon caused him to teach the people knowledge, then the more wise a man is, the more his wisdome wil en∣cline him to teach men knowledge. But in Solomons phrase it is used in way of comparison, as Eccles. 2.15. However this is evident, It is the wisdome 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 mens knowledge of the excellency of knowledge, which ignorant men know not, and there∣fore 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 Pastorall charge of the people, yea of the soules 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 soules. [see verse 1.]

Reason 3. For regard to their own comfort. Ignorant sub∣jects wil 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. Persecu∣tors, (which is worse) Acts 3.17. 1 Tim. 1.13.

Ʋse 1. To teach all men of wisdom, that have people un∣der them, whether in Church, as Preachers; Common∣wealth, as Magistrates; Family, as Parents, Masters; that it is a part of your wisdom to teach your people knowledge; and the more wisdome, the more to teach them knowledge. Preachers, Jer. 3.15. Magistrates, as before. Housholders, 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 onely as Solomon here by writing) but, First, by providing and sending forth good Ministers, 2 Chron. 17.7, 8, 9. Secondly, by erecting and publi∣shing good laws, Deut. 4.5, 6. especially for the free passage of true Religion, Ezra 7.23. Thirdly, by removing stum∣bling blocks (Teachers of lyes) 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 encourage∣ment of wel-doers, Prov. 22.11. Psal. 101, 6. Sixthly, by ex∣ample, Psal. 122.1, 2.

Ministers teach knowledge, first, by dispensing ordinances,

Jer. 31.15. Secondly, by exemplary conversation, 1 Tim. 4.12. Housholders teach by Chatechising, Prov. 22.6. Wholsome Discipline, Prov. 29.15. and godly example, 1 Chron. 28.19.

All of them teach by maintenance of Schooles of good learning, Acts 7.22. Else knowledge is more hard to be at∣tained, John 7.15.

Ʋse 2. To teach people to be as willing to learn know∣ledge; else how shall others teach knowledge?

Ʋse 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 mans selfe by nature, as in Ecclesiastes. Secondly, the precious sweetnesse 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 finde out acceptable words; and that which was written was upright, even words of truth.

SOlomon in teaching the people, he sought out, and weigh∣ed, and set in order words of weight and delight, words of uprightnesse and truth.

Solomon, though a wise man, (none like him;) yea, though immediately inspired by the Holy Ghost; yet he set all his Logick awork in teachings and writings to the people. For whereas there be three acts or exercises of Logick, 1 Invention; 2 Judgement; 3 Method; and in these three the whole work of Logick is accomplished; Solomon set all these a work to finde out a fit matter and words for the in∣struction of the people. Investigavit, he sought out, is the work of invention; libravit, trutinavit, he weighed (as in a ballance) is the work of judgement. He set in order, is the work of method.

Words of weight] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Proverbs, that is, words of weight, of power, of authority, such as are apt to sink, not only (like Davids stone into the forehead of Goliah) 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, di∣recting 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 seale, 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; se∣condly, to our brethren, Psalm 16.3.

Words or writings of uprightnesse or righteousnesse.

Reason 1. As suitable to Gods will, which is the rule of Right.

Reason 2. As aiming at right ends, the glory of God, the good of Churches, Commonwealths, Families, soules.

Reason 3. As making us upright.

Words of truth.

Reason 1. As proceeding from the Spirit of truth.

Reason 2. As speaking of all mens persons, estates; of God, his counsels and waies, as they be without errour 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 Logicall discourse or study.

Answ. It followeth not; for God breatheth as well in meditation as in sodaine raptures, Jude 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 Con∣fessours that suffer in a good cause, to expect immediate assistance, where they cannot wel forecast or premeditate to answer to sudden and unknown questions. Otherwise, if a man knew beforehand their Interrogatories, it were ex∣pedient to study how, and what to answer, Prov. 15.28.

Ʋse 1. To reprove wearisomness of the instructions taught in this book: When wil our Teacher have done with this argument? that we might have none of Christ; but indeed a gracious heart seeth the more need of Christ in the vanity of the creature.

Ʋse 2. To reprove the rejection of studied Sermons.

Ʋse 3. To teach Preachers the Imitation of Solomon in studious Invention, Judgement, and order of words, first of power; secondly, of delight; thirdly, of uprightnesse; fourthly, of truth, Jer. 48.10. Jude 3. Talents should be employed to best advantage.

Ʋse 4. Sermons may be elaborate without quotations.

Ʋse 5. To exhort to the diligent reading and hearing of Scripture, even Solomons books; they are studiously written: they are words of power, delight, uprightnesse, truth.

Eccles. 12.11.

11. The words of the wise are as goads, and as nailes fastned by the masters of assemblies, which are given from one shepheard.

COherence, see in verse 9.

Doctr. 1. The Penmen of Scriptures, and Teachers 〈◊〉〈◊〉 Gods people were for their spirit (or gifts) wise men; for their place in the Church, masters of the Assemblies, and for their calling given by one shepheard, Prov. 11.30.

Reason 1. From their immediate carriage by the holy Ghost, 2 Pet. 1.21.

Reason 2. From their discerning between the percious and vile, Jer. 15.19. & applying a fit word to either sort, Isai. 50.4.

Reason 3. From writing and teaching unchangeable rules, for all persons, in all ages, to which nothing can be added, nor ought taken away, Deut. 12.32.

Reason 4. From fitnesse to withstand all oppositions, Luke 21.15. Acts 6.9, 10.

Masters of Assemblies, as being first, some of them Magi∣strates, though Prophets also, as Moses, Joshuah, Samuel, Da∣ved, Mordecai, Nehemiah. Secondly, Some Priests, as Jeremy, Ezekiel, &c. Thirdly, all of them Prophets, immediately inspired by the Holy Ghost, and so watchmen set over the flock, Jer. 1.9, 10. Ezek. 3.17.

Object. But their place in the Church is ministeriall, not masterly, 2 Cor. 1.24. & 4, 5. 1 Pet. 5.3.

Answ. True, because they command nothing in their own

name, but Christs, 1 Cor. 4.1. but for the Churches good, 2 Cor. 13.10. 2 But yet in the name of Christ they call the As∣semblies together, Acts 6.2. and they rule them being ga∣thered, with commandments, tebukes, and with all autho∣rity, Tit. 2.15, One shepheard] is Christ, John 10.11, 16. 1 Pet. 2.25, & 5.5.

Reason 1. As laying downe his life to purchase us, Joh. 10.11.

Reason 2. As providing food for us, leading us into green pastures, by still waters, Psal. 23.1, 2.

Reason 3. As healing our diseases and seeking us out in our wandrings, Psal. 23.3 Ezek. 34.16. Luke 15.4. he gi∣veth the masters of the Assemblies, Jer. 3.15. Ephes. 4.8, 11.

Reason 1. As instituting their callings, Ephes. 4.8, 11.

Reason 2. As furnishing them with gifts.

Reason 3. As opening a doore for their entrance, Joh. 10.9. Acts 20.28.

Ʋse, see after the next Doctrine:

Doct. 2. The words of Scripture are as goades and nailes, fastened or implanted by the masters of the assemblies given by one Pastor. As Goads to stirre up the people to duty, 2 Pet. 1.13, & 3, 1. and to subdue an enemy like Shamgars Goad, Judg. 3.31. 2 Cor. 10.4, 5: As Nailes sticking fast in the foule, Psal 119.93. and fastening us to God, John 15.7. To our brethren, and to our duties, Neh. 10, 29. Fastened or planted; as Gen. 2.8. as if they were not dead (as doore nailes) nor dry pegs, or stakes; or nailes, but living plants, James 1.21. where his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may seem to allude to Solomons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place; Ministers are Planters, not onely in the first gathering of Churches, 1 Cor. 3.67. but also in carrying on the rest of the worke, as in building. Implanted implyeth, First, The heart is pierced, and cut by the word (as in graffing or planting) Acts 2.37. Secondly, The word taking root in the heart, wanting in the stony ground, Matth. 13.21. not shaken out by wine, musick, merry company, building businesse, &c. Thirdly, Living in us, Heb. 4.12. Fourthly, Growing in us, Acts 19.20. Fifthly, Fruitful in us, Luke 8.15. Col. 1, 5, 6.

By the Masters of the Assemblies] Implyeth they have a Mi∣nisterial worke, in implanting and driving these nailes to the head, 1 Cor. 3.6, 2 Pet. 1.13. These words and the exci∣ting and fastening power of them are given by one Pastor,

to wit, by Christ, as was opened in the former Doctrine, Psal. 68.11.

Reason 1. The word is revealed by his spirit, 2 Tim, 3.16. 2 Pet. 1.21.

Reason 2. His spirit sharpneth and pointeth it as a Goad, Psal. 45.5.

Reason 3. His spirit implanteth and fasteneth them.

Both the Doctrines may be thus comprised in one.

Doctr. The words of Scripture are the words of the wise, quickning like Goads and fastened like Nailes, implanted by many Masters. of the Assemblies, yet given by one Pastor.

Ʋse 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.

Ʋse 2. To teach the Masters of Assemblies, how the word should be handled wisely according to the sense of Scrip∣ture, and to the estate of the people. As Goades, 1. Sharp∣ly, piercingly, Titus 1.13. quickning a dull spirit, Psal. 119.93. 2. Subduing and wounding an enemy, whether lust or gainsayer (as Shamgars Goad, Judg. 3.31.) 2 Cor. 10.4, 5. Titus 1.9. As Nailes, 1. Driving at first the sharp but smal end into the heart; things that may most easily sinke and take place, and enter, Heb. 5.11, 12, 13. 2. Following the word with stronger matter which may hold the heart strongly and closely to God, to Brethren, and to Duty.

Implanted] this done by dispensing the word, 1. In faith∣ful simplicity, Jer. 23.28, 29. Humane wit and authorities added to it doe but adulterate it, like as Paint doth marble, or as honey and wine in childrens milke: as painted glasse windowes darken the light: as a bumbasted sword hin∣dreth 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.

Ʋse 3. To teach us the state of the people without Ma∣sters of the Assemblies, to be wanting, first in heavenly wisdome, Jer. 4.22. Secondly, in forwardnesse; hence need of a goad to prick them forward. Heb. 5.11. Thirdly, in stedfastness; hence need of nailes to fasten them, Eph. 4.14.

Ʋse 4. For triall, when the word hath had his kindly and true effect, and work in us; to wit, first when it quick∣neth us; secondly, when it strengthneth us; thirdly, when it is implanted in us.

Ʋse 5. To teach us to make use of Christ, as our shep∣heard, whether we be masters of Assemblies, or sheep fed by them.

Eccles. 12.12.

12. And further, by these, my sonne, be admonished: of many books there is no end, and much study is a wearinesse of the flesh.

IN these words, as in the former Solomon exhorteth his sonne, and in him all his subjects; and in his subjects all Christians, yea all men to be admonished by these books of Scripture, whether penned by Solomon or other masters of the Assemblies. See this former argument in v. 9.

In this verse, first, from the sufficiency of these books, by these my son be thou admonished. Secondly, from the unprofi∣tablenesse and wearisomnesse of making and studying many other books, Of making many books there is no end, and much study a wearynesse of the flesh.

Doct. It is the duty of every son of wisdome to be admo∣nished by the books of Scripture, whether written by Solo∣mon, or by other Prophets; whether sharpned or fastned by the masters of Assemblies, Psalm 19.11.

To be admonished implieth three things: First, to be enlightned, making the word a light or lanthorn, Psal. 119.105. So the word is translated, shine as the light, Dan. 12.3. or brightnesse. Secondly, to be warned, and so first reclai∣med from evil, or sin: secondly preserved from evil of pu∣nishment 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 sonne, Text. Acts 3.25. God is our father and Master, Mal. 1.6. and therefore all his words are warnings [as of the Cen∣turion

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 end∣lesnesse of reading or writing many books; one book al∣ledgeth and referreth to another: neither doth a man studi∣ous of books know where to stint himselfe. Hence falleth in, 1. Vanity, as of many words, so of many books. 2. Im∣potency of concocting them. 3. Fastidious loathing of Scriptures.

Reason 5. From the wearisomness 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 mans wit, as the string of an instrument stretched too high or too far. As in wrast∣ling, so in studying, there is a striving, then weariness, then despaire of overcomming, then giving over, then taking up, striving again, and so &c. Much study drieth up the sweetest moisture of the body, whether blood or mar∣row: consumeth the cheerfull spirits, whether of brain or heart, and so breedeth morosity, harshnesse of spirit, trouble∣some to a mans selfe and others.

Ʋse 1. To refute the additions of the Decrees of Popes, of the Apocrypha, of the Canons of Councels, of the Tradi∣tions of Fathers to the Scriptures, for the direction of faith and life, Prov. 30.6.

Ʋse 2. To teach us what we are without the Scriptures; Dark, and want enlightning; stubborn, and want breaking, and warning; rash, and want circumspect guiding,

Ʋse 3. To reprove the stubbornnesse of most men, who will not be warned nor enlightned 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 signe God wil destroy such, 1 Sam. 2.25. 2 Chron. 25, 16. Prov. 29.1. Deut. 29.19, 20, 21. The meanest child that wil be warned is better then such, Eccl. 4.13. A man

that wil not be admonished, wil become poor, though a King.

Ʋse 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 Jewes, Acts 28.23.

Ʋse 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 himselfe wrote many books, 1 Kings 4, 32, 33.

Answ. Solomons books that were not Scripture are lost, least we should attribute too much light to them: There∣fore no books for this admonition in waies of Religion to be attended to, but the Scriptures; others so far as they ex∣plaine or apply these.

Secondly, Books for other ends, not so much to be sought after for variety, but for choyce.

Thirdly, those books we doe use, we should seek to digest them by sound judgement, and serious meditation.

Eccles. 12.13.

Let us beare the conclusion of the whole matter: Feare God, and keep his Commandements, for this is the whole duty of man.

THese two last verses contain a second part of the con∣clusion of the whole Chapter: The former was a pithy exhortation to receive this book, and other books of Scrip∣ture penned and opened by the masters of the Assemblies, and given by Christ, v. 9: to 12.

This latter is a consectary of the summe and scope of the whole book, which is summed up in these two, Feare God, keep his Commandements. Which is amplified by an In∣troduction calling for audience and attention, Let us heare the end (summe, conclusion) of the whole matter, to wit, of the whole fore-going discourse of the vanities of the creatures, and of all the conditions thereof. And confirmed by a twofold argument, 1. From the summe of mans duty and

safety for this (to feare God and to keep his Commande∣ments) 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 exactnesse of the last judge∣ment, 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 feare God and keep his Commandements; the same course John Baptist tooke to the same end, Isai. 40.6, 7, 8. Its a conclusion worthy of all attention; for Solomon cal∣leth upon himselfe as well as upon all his people, let us heare, &c. As a Cocke clappeth his own sides with his wings, to stir up himselfe, before he awaken others with his crowing. For clearing this point it would be opened, 1. What is the feare of God? 2. What are meant by his Commandements? 3. What is meant by the keeping of them.

The feare of God it is an holy affection of the heart, whereby we are affected towards God offended with the greatest terrour, and towards God reconciled with greatest reverence, Heb. 12.28. godly feare, 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 grea∣test 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 abili∣ty is distrusted and we walk in awful dependance 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 apprehensi∣on of his transcendent greatnesse, and goodnesse, we wor∣ship him, and endeavour to approve our selves to him, to be accepted of him.

2. The Commandements, be the ten Commandements;

Deut. 4.13. which is further explained in the Gospel by be∣lieving on Christ, 1 John 3.23.

3. To keep these Commandements is set forth by compa∣risons. 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, faithfulnesse, ten∣dernesse, and preheminence.

Reason 1. From the whole of man wrapt up in the feare God and keeping his Commandements; 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 Commandements) 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 hap∣py estate Deut. 5.29. else we walke in vanity, Psal. 39.5, 6. and feare death, hell, the faces of men.

Reason 2. From the vanity of seeking after Gods feare, and yet not weaned from the vanities of the world, Marke 6.20.

Reason 3. From the vanity of weanednesse from earthly vanities, without learning the feare of God, and keeping his Commandements; such was all the devotion of Popery, lea∣ving great estates, yea Kingdomes to live and dye in a Fryers Coule, Isai. 1.11, 12, 13.

Reason 4. Of the attention due to this word and counsel: First, From the dulnesse of our hearing, Heb. 5.11. Secondly, From the weightinesse of the duty, Text. Thirdly, From the noise of worldly matters and imbred lusts hindring our attention.

Ʋse 1. To refute the Antinomians who abrogate the Commandements, and in summe hold forth, Grace without Christ, Christ without Faith, Faith without the word of promise applyed particularly to me by the spirit, And the word of the Gospel without the word of the law.

Ʋse 2. To teach us to make these two duties our whole worke, Deut. 5.29.

Eccles. 12.14.

14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whe∣ther it be evil.

IN the former verse Solomon gave it for a conclusion of the whole Book, Fear God, and keep his Commandements.

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 wil 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 wil 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. Jude 15. Thirdly, of the hands, or o∣ther outward members of the body, 2 Cor. 5.10. Eccles. 11.9. Psalm 50.21. Not onely of all the children of men, but even of evil Angels also, 1 Cor. 6.3:

Though never so secret] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absconditum, velatum, hid∣den or secret; so the word signifieth, not as the vulgar Latine 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 errour or fault, how is it good? if good, how is it erratum, an errour or fault? See then their vanity that think the vulgar Latin authenticall; 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 rectifie all the iniquity of judgement-seats, and other obloquies here be∣low, Eccles. 5.8. & 3.16, 17. with Micah 7.3, 4. As his infi∣nite wisdome knoweth all iniquity, so his infinite justice

cannot but give due recompence 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 voyce, John 5.28, 29. Secondly, of his glory, Matth. 25.31. all the elements burning about him, 2 Pet. 3.10. all the An∣gels and Saints attending him, each one as bright as the Sun, Matth. 25.31. Jude 14. a glorious high Throne set in the aire 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 shewing 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 wil not be accomplished whilst the world lasteth; neither the good that some have done by their laws, books, counsels, examples, &c. 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.

Ʋse 1. For information, 1. That the account taken at the last day wil 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 wil be of longer continuance, then a night or day: For so many businesses of all Nations, and persons cannot be exa∣mined openly, in the space of a few houres or yeers: The day of grace is of many yeers of (1 Cor. 6.2.) so also is that of judgement.

Ʋse 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.

Ʋse 3. To bridle all licentiousnesse and boldnesse in sin, and pleasure in it, Eccles. 11.9. Acts 24.25.

Ʋse 4. To exhort to sincere and conscionable, awfull, 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.

Ʋse 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 pro∣voke them earnestly to prepare from this day, 2 Cor. 5.10, 11.

Ʋse 6. To encourage the Saints to patience, constancy, and comfort in wel doing, and ill suffering, 1 Cor. 15.58. 1 Thes. 4.17.2. 2 Thes. 1.6, 7.

FINIS.