vowed universall obedience which without a better heart they could not perform Deut. 5.27 29. As first when we presume to walk in the strength of it and not by saith in Christ Matth. 26.33 35. Secondly when we discern no defect in our best duties Neh. 13.22 Thirdly when we think we have earned any reward at 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 Vzzah intending to save the Ark by touching it against the Law 2 Sam. 6.6 with Numb 4.15 In which he died 2 Sam. 6.7 So 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 overmuch 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 accompany 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 therefore he asketh why Reason 1. Why it is accompanied with overmuch wisdome because it maketh us wise without the word and above the word which ought not to be 1 Cor. 4 6. The word is the rule of wisdom Esay 8.20 Reason 2. Why it is followed with certain danger of destruction because First it is ever joyned with pride which is a forerunner of destruction Prov. 16.18 Secondly it reflecteth 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 righteousness of Christ but men in it goe about to set up a Saviour without Christ and against him Rom. 9.31 32. with 11.7 Christ is indeed our Wisdom 1 Cor. 1.24 and Righteousness 1 Cor. 1.30 Jer. 23.6 Vse 1. To prevent and refute the mis-applying of this Text to the reproach and discouragement of growth and forwardness in grace and Christian duties Even the Heathen Philosopher Aristotle could say Though vertue consisteth 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 constraining 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 Vse 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 lived 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 destitute and desolate of Christ for our justification and of the spirit for our sanctification Beware likewise of resting in works of good intention without or beside the word Sincere 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 defects 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be not overmuch wicked but do not wickedly overmuch but yet if we take it as is translated the sense is the same To be wicked overmuch implyeth two things 1. Aggravation of sin beyond the word 2. Multiplication of it First to make a mans selfe more wicked then the word maketh 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 before thought himself as righteous as his brother and his sacrifice 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 evil much that is Do not multiply transgression as Amos 4.4 The word is used in this sense Sin is multiplied either 1. By continuance in it Rom. 6.1 2. By growth unto full measure of iniquity Math. 23.32 A curse Doctr. Excessive aggravation of sin and all continuance and growth in sin is accompanied with folly and followed with untimely death Sin is excessively Aggravated when it is made First greater then can be forgiven as Gen. 4.13 See the Original So when we judge we have sinned against the Holy Ghost when we have onely lost the comfort 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
A Briefe EXPOSITION WITH Practicall Observations UPON The Whole Book OF ECCLESIASTES By that late pious and worthy Divine Mr. JOHN COTTON Pastor of Boston in New-England PUBLISHED By ANTHONY TUCKNEY D.D. Master of St. Johns Colledge in Cambridge LONDON Printed by T. C. for Ralph Smith at the Bible in Cornhill 1654. To the Right Worshipfull Mr. George Caborn Mayor With the Aldermen Common-Councel Ministers and the rest of my Christian friends of Boston in Lincolnshire Dearly Beloved THe large interest which I have long enjoyed in your favour and which you must ever have in my heart hath imboldened me to prefix your names to this Peece and with the more confidence of your acceptance because in it an addresse is made to you at once by two who sometimes were together your Ministers in the Gospel of Christ by the ever to be honoured Mr. Cotton in the Book and by my unworthy selfe in the review and Dedication of it Both now removed from you The one first to a remote part of the world there to plant Churches and thence after that happy work done to heaven The other to some more publique service neerer hand in which I humbly crave the best help of your prayers as you are constantly remembred in mine and that with more strength of affection whilst I oft call to mind those most comfortable daies in which I enjoyed the happiness of joynt Ministry with so able and faithfull a Guide and both of us so much satisfaction and encouragement from a people so united in the love both of the truth and of one another The first Chapters of both his Epistles to them I cannot read what Paul writeth of his Thessalonians but I think I read over what we then found in Boston They were then very happy daies with you when your faith did grow exceedingly and your love to Christs Ordinances Ministers servants and to one another abounded Although your Town be situate in a low Countrey yet God then raised your esteem very high and your eminency in Piety over-topped the heighth of your steeple your name was as an oyntment poured out Cant. 1.3 and your renown went forth for that beauty and comelinesse which God had put upon you Ezek. 16.14 How it is now with you at this distance I cannot so wel judge only I desire you would please seriously to consider whether the new wine or the old he better ever think that best which doth not intoxicate us into staggering frō the Truth and falling off from one another but so cheareth the heart as yet maketh us humble and meek and keepeth us close to God his truth ordinances the power of his grace and all those duties in which the faithfull among you formerly walked with God met with peace and at last reached heaven Such a frame of spirit and way I can remember was sometime among you and as oft as I remember it I desire not to forget to praise God for it What was then your blessednesse Gal. 4.15 And what then was I humbly beseech God may so revive and continue that you may prove a little model and fore-taste of that blessed Church which God wil make an eternall excellency Isai 60.15 and a joy of many generations This you and I have the more cause to desire and endeavour because 1. Miserum est fuisse it is a great misery to have it said of us that we have been happy Fuimus Troec fuit Ilium was but a sad word and it is a sadder thing for the Sun of righteousness which had sometime shone gloriously upon any particular Church or people at last to set in a cloud if such a light come to be darkned how great is that darknesse after the light is put out the room proveth darker then if it had never been set up and the remembrance of those former pleasant things once enjoyed but afterwards lost Lam. 1.7 added to and aggravated the Churches lamentation 2. And yet such a lamentable condition hath been and may be the lot of such places people which God sometimes hath highly honoured when they have grown fat and wanton together Bethel hath proved Bethaven Hos 10.5 2 Kings 2. Judg. 8.8 Jer. 7.12 in after times we finde young prophane mockers in Bethel and scornfull neuters in Penuel Goe to Shiloh think of the sometimes glorious Churches of Asia As Empires and Kingdoms so particular Churches have had their periods I have sometimes on purpose visited some places where God had before planted his Church and a faithfull Ministry to see if I could discern any footsteps and remembrances of such a mercy Prov. 24.31 and loe they were all grown over with thorns nettles had covered the face therof the stone-wall therof was broken down 3. And which is more sad in some of them never in others very hardly built up again God proving severe when we grow wanton and so as he removeth the Candlestick when we play or fight by the light of the candle set up in it Rev. 2.5 so he is very hardly induced to light it againe in that place where it hath once been wantonly or frowardly put out there are more hopes of recovering a particular person fallen by vertue of an everlasting covenant made with him although he may goe halting to his grave and never here again rise up to his former comforts and enlargements but a particular Church or people unless it be that of the Jewes who in the great Jubile after their rejection shal again return to their former possessions cannot claim the like priviledge of such a Covenant Jer. 3.1 12 13 14 8 4. The Arke never returned to the same place from whence it was in a way of judgement removed and the glory of the Lord when after its gradual removes was at last quite gone from the first Temple was not fully restored in the second till Christs first comming nor wil it be in this their rejection til his second I think there wil be found very few instances of Gods presence and ordinances long enjoyed by a people and after abused and rejected if thereupon lost easily if at all restored Jud. v. 3. the faith once delivered to the Saints is not wont to be received or lost the second time The reason is because a jealous God can least endure upon trial made of him to be sleighted in that wherein he would most commend to us his speciall love and ever account's the rejecting of such special tokens of it as a renouncing of himselfe 2 Sam. 8.7 They have not rejected thee but me And as the husband in the law pleaded some uncleanness in his wife Deut. 24.1 when he put her away so God makes account that we tell the world that we have found iniquity in him Jer. 2.5 when we goe far from him and walk after vanity and that he hath been a wildernese and land of darkness when we prove
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 interpretation of a thing a mans wisdome maketh his face to shine and the boldnesse of his face shall be changed 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 admonition but that all sorts of men are wont to seek out many inventions to excuse themselves from that unwelcome office as they count it It was said above that mean men put it off to Nobles Nobles to the Priests the Priests to the Prophets the Prophets and indeed generally all the sorts of 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 proceedings 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 regard 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 contribute to it it is not for me to gainsay but to obey My oath of Allegiance binds me far Refutation Be not hasty to 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 Authority 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 Objection and Answer or Invention and Refutation appeareth first partly by the Coherence with the former Chapter secondly partly from the unleasonableness of the Preacher otherwise if he should here 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 proceedings 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 Callings of their grievous Falls into notorious Scandals For Solomon here removeth and refuteth all these excuses as vain Inventions 2 Sam. 12.1 to 12. 1 Chron. 21.3 4. 1 Chr. 6.10 1 Kings 18.17 18. 20.42 21.20 to 24. 2 Kings 1.16 2 Chron. 16.7 8 9. 19.2 2 Kings 5.13 Object Job 34.18 Answ There is no Colour for an Objection if the words were not much corrupted in the Translation The Original readeth it thus That saith to a king Thou art wicked and to Princes Ye are ungodly Where Elihu useth it as an Argument to justify 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 transcendent wisdom and depth of some Princes above their poor Subjects Answ First The wisest are not always wise Job 32.9 great men to wit great in wisdom and power Solomon sometime saw his own madness Eccl. 7.25 Secondly Wisdom in a mean person will make his face shine that is make it 1 Amiable Num. 6.25.26 2 Honorable and glorious Acts 6.15 3 Reverend and awfull as Exod. 34.30 Thirdly From the falling of a bold and stern spirit before a wise Reproof for so I rather take it because the word is ever taken in ill part as 1 for Sternness Deut. 28.50 Isai 33.19 Dan. 8.23 2 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
hold on madness 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 Affection 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 others 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 sensus in judicando Aquin. 2.2 Q. 46. Art 2. the dullness of the understanding to judge and discern of things So is it with every man employing his great Estate in these rich and glorious matters he shall finde discerning and savouring of heavenly things much dulled Vse 1. To call upon men of great Estates to consider what good they get by their great Estates and their employment of them If they employ them about great buildings rich furniture c. as Solomon did chap. 2. verse 3 to 8. then consider if madness and folly be not their portion Vse 2. If mens callings require the employment of their Estates in sundry of these things then it behooveth them especially to watch over themselves lest madness and folly grow upon them Vse 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 hospitality to strangers maintenance of Church and Commonwealth c. So may we wisely lay up a good foundation 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 observation 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 intendeth 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 weariness then despaire of overcomming then giving over then taking it up againe So in Study againe and againe Reason 2. The curse of God upon the body of the creatures causeth that no use can be made of them but with some sweat to the body some 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 neglected 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 cheerfull 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 morositie Reason 6. The vanity of this wisedome falling short of Christ and his grace which is true wisedome 1 Cor. 1.21 Vse 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 labour strengthneth his body but theirs wasteth body and spirit whence it is the one so long a time outliveth the other Vse 2. To teach men to beare the more with Schollers and Wisemens weakness and morositie they are incident to their callings Vse 3. To teach wise men to see if this be not the fruit of their wisedome If yea then to seek after that wisedome 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 Vanity 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. Ã 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 portion verse 10. 5. He relateth the issue hereof or event which was that upon survey he found all to be Vanity Vexation Unprofits bleness verse 11. Doct. 1. Conference with our selves in way of encouragement 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 encouragement Vse 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. Vse 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
to us In a vow we promise something to God Hence in the Text the vow is said to be vowed to God v. 4. v. 2. Secondly A man bindeth his 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 impossible nor unsuitable to our calling But two sorts of things are acceptable matter of vows First Religious obedience to God in his Commandements Psalm 119.106 Gen. 28.20 21. Secondly Helps to obedience and removall of impediments 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 Impediment 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 unseasonable in the daies of the Gospel Fourthly when we are to enter into some new Relation whereof God is the Author and the Duties of the Relation depend upon our Vows or Covenants with God and with one another Thus in marriage Prov. 2.17 Malach. 2.14 And in Church-covenant 2 Cor. 8.5 11.2 Reason 1. From the folly yea 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 enough and frailties whereto we are subject otherwise we had not need rashly to rush into by such inconsideration Reas 4. From the vanity of the Excuse of such a sin before the Angel as an 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 sacrifice for his ignorance or error Levit. 4.27 28. the same word here and there oft in that Chapter as v. 2 13 22 27. Reas 5 From the wrath and vengeance of God against such Vows and such Excuses God will be angry at thy 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 Troublesomness fourthly Contradictions fifthly Absurdities sixthly Fals-hoods Vse 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 Vse 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. Vse 3. To exhort to the feare of God as that which preventeth 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 performance of Gods Service so in this Verse he seeks to prevent 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 regardeth 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 Strangness or Newness Luke 5.26 Mar. 1.27 Fourthly Astonishment or uncertainty what to do Jer. 4.9 Zach. 12.4 Deut. 28.28 The Second sort of Wondring is only incident to God and that only The other three are commonly found amongst men and are wont to breed in them both discontent and discouragement Reason 1. From the Lords ordering it so implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepeth when he keepeth no hurt done but as he directeth Isa 27.3 Prov. 29.26 Lev. 26.14 15 17. Isa 9.5 Psal 109.6 Reason 2. From Gods soveraignty over such as doe oppresse 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 Vse 1. For instruction to people not to wonder at oppressions 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
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 generally 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 distemper 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 above 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 resisteth 1 Pet. 5.5 Psal 138.6 Prov. 3.34 Secondly is the presage of sudden destruction Prov. 29.1 Vse 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 faithfulnesse 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. Vse 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 wholsome and comfortable as of all affliction Heb. 12.11 2 Cor. 1.6 7. chap 7 8 9 10 11. It is not meant of all things universally that their end is better 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 Afflictions inward and outward to the godly All impatience here argueth pride of spirit as appeareth by the opposition Text v. 8. Vse 3. To teach us to expresse patience rather then pride and to prefer it both in our judgements and in our practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man of a long breath which argueth 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 without cause Gen. 4.5 6. Jonah 4.9 This is hasting before the cause Secondly without measure passing the bounds 1. Of our calling Acts 7.26 27. Gen. 34.25 with 49.7 2. Of love First As when instead of brotherly admonition we fall to clamour 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 simple 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 complexion 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 himselfe 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 Vse To cast discouragement as it were coole water
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 examining 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 Mortification more powerful Fifthly heart more watchfull Sixthly life more regular Psal 119.59 3. It will leave the conscience first more peaceable sin unaccounted of will be like a debt unreckoned and terrifie or at least trouble the conscience 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 Vse 3. To teach us the right way of judging and admonishing 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 about the Court. For Solomon speaketh of what himselfe found One man among a thousand have I found which argueth 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 themselves like men as they should according to 1 Cor. 16.13 in our several relations and employments 2 Sam. 10.12 See the like phrase Prov. 18.22 So 1 Chron. 6 10. Jehojada or Azariah either of both for the holy ghost giveth liberty to understand either Sacerdotem egit executed the Priests office why did not their Predecessors and successors 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 declare to a man his righteousnesse and so his failing and falling short of it that is a faithful admonisher of the scarcity of faithful men David a Courtier complaineth Psal 12 1. Prov. 31.10 Reasons of few men 1. From the paucity of the Elect Matth. 20.16 And if not Elect then not effectually called and then Christ not being united to us we are still full of 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 whether he be carnal because such or a brother because then equal in Christ hence 1 Tim. 6.1 2. Reasons of fewer women 1. From their greater liablenesse to deceit and temptation 1 Tim. 2.14 Reas 2. From their greater vehemency and impotency in their passions and lusts not only on good objects 2 Sam. 1.26 but on evil also 1 Kings 21.25 Reason 3. From their great superstition Acts 13 50. 2 Tim 3.6 7. This Solomon found by experience Reasons of fewest in Court 1. From the greatest paucity and rarity of great men called 1 Cor. 1.26 Reason 2. From the affected liberty of great men especially Jer. 5.5 Reason 3. From the self-seeking of flattery frequent in Courtiers Hos 7.3 5. 2 Chron. 24.17 1 Kings 22.13 Reason 4. From the temptations that follow the Court Immunity from Controlment Amos 7.13 Isai 30.10 Impunity from the hand of Justice The Court is commonly made a sanctuary for iniquity Vse 1. To refute the Papists note of the Church multitude Not one of a thousand more Mahumetans then Christians of all sorts Vse 2. To diswade men from blessing themselves in leading such a life as most men lead Exod. 23 2. Scarcity of good store of company in good wayes is no just discouragement from walking in them yet with this caution not therefore to neglect the multitude of the godly whether in matters of Judgement or practice 1 Cor. 14 36. 1 Cor 11.16 Vse 3. To humble both men and women for this scarcity of goodnesse amongst us See how low sin debaseth we are not worthy the name of men and women by reason thereof Prov. 30.2 Psal 49.20 73.22 1 Cor. 15.32 Eccles 3.18 Grace maketh us like to Angels yea to God 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 Vse 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 Vse 5. To teach good men and good women especially to be the more thankful that God should shew us such special 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 inventions 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.
Oath v. 2. Ans First Yet there may be too much haste in obeying Hest 3.15 Dan. 2.13 15. as when Kings command 1 for tryal 1 Kings 3.24 25. 2 with change of minde â—… n 6.14 3 unlawfull things which to obey will breed smart first from Gods hand secondly from Mans Hos 5.11 Dan. 6.24 Secondly Obedience is only due in the Lord Ephes 6.1 not against him Acts 4.19 Thirdly An Oath and Gods name in it bindeth not to sin against God but rather the contrary 3 The soveraign power and uncontroulable authority of Princes v. 4. â—ns First Gods Commandement and the keeping of it is a Preservative from evill v. 5. he is higher then Princes Eccl. 5.8 Prov. 21.1 Secondly a wise mans heart will observe a right time and manner v. 5. so did Abigail 1 Sam. 25.36 37. and Nathan 2 Sam. 12.1 to 14. Reas 2. From the Duty we owe first to God the king of kings secondly to the King by Covenant thirdly to the peace of the Church and Commonwealth Vse 1 To exhort Subjects to be faithfull in admonishing Magistrates when God leaveth them to scandalous falls and giveth us a Call to it Which they do 1 when they call us to execute their sinfull Commands as 1 Chron. 21.3 4. 2 When by our Place we are to watch over them Ezek. 3.17 to 21. 3 When they are not the sons of Belial nor Dogs nor Swine but will hear us attending upon them 1 Sam. 25.17 Matth. 7.6 2 Kings 5.13 Fear not the stifness of their faces Ezek. 2 6. nor their wisdom power will Vse 2 To teach us the best Ornament of the face it is not jewels nor laces nor painting but wisdom that makes the face to shine v. 1. Vse 3 To teach great men to let their countenance fall at any just Admonition The strength of his face shall be changed v. 1. Vse 4. To teach a lawfull use of an Oath of fidelity and subjection to Magistrates v. 2. Vse 5 To forbear haste in executing Magistrates Commands unless it be in lawfull and expedient matters v. 3. Serve not kings pleasures in evill Doeg herein did wickedly 1 Sam. 22.18 the Aegyptian Midwives better Exod. 1.16 17. and the Guard of Saul 1 Sam. 22.16 17. 14.44 45. Vse 6. The Soveraignty of Princes leaveth them scarce any Faithfull Friends or Admonitors scarce one of a Thousand v. 5. See the misery of Soveraignty Vse 7 To encourage to walk in the path of Gods Commandements from the Indemnity and Safety of such a Course v. 5. Moses felt no harm from Pharaoh nor Samuel from Saul nor Nathan from David nor Elijah from Ahab nor Jehu from Jehosaphat nor Amos from Amaziah Object But Hanani did from Asa 2 Chron. 16.10 Zachariah from Joash 2 Chron. 24.20 21. Vriah from Jehoiakim Jer. 26 23. John fron Herod Mark 6 27. Stephen from the high Priests Acts 7.51 to 59. Answ First God doth often prevent such evill entertainment of the faithfullness of his Servants Secondly If they suffer Imprisonment Banishment Death for Gods Commandement it is no Evill but a Crown of Martyrdome Eccles 8.5 A wise mans heart discerneth both time and judgment THese words are a second Answer to the thid Invention which Solomons Subjects made to excuse themselves for dealing faithfully with him in some word of Admonition when he was falling into this great sin of harkning to his wives in the Toleration yea and maintenance of their Idolatrous Religion The Invention or excuse was taken from the Soveraignty and incontroulable Power and Authority of Princes and the danger of opposing them though but in word in their way v. 4. Whereto Solomon answereth and opposeth first the safety of Obedience to the Commandment of God Whoso keepeth the Commandment shall feel no evill thing Secondly the discretion of a wise mans heart in so observing the fit time and season and the manner and way of an Admonition as might prevent all danger in dispencing of it even to a king or any other Superiour And a wise mans heart discerrneth both Time and Judgment v. 5. Thirdly the Insufficiency of retaining our own life by retaining the kings favour Eccl. 8.8 Time that is a fit season of an Admonition Judgment that is the manner order or way of it as the word is translated 1 Sam. 8.11 Doctr. A wise mans heart doth so well discern the time and manner of an Admonition as that he may dispence it safely though it were to a Superiour even to a king 1 Sam. 25.3 36 37. 19.4 5 6. 2 Sam. 12.1 to 12. Dan. 4.27 Quest When is the fit time or season of an admonition especially of superiors Answ 1. When we are called on to be the instruments in sin as Joab to David 1 Chron. 21.2 3. Secondly when they come to us for counsel in the same or other matters 1 Kings 14.1 to 16. Thirdly when others are in danger to be corrupted unlesse present witnesse be born against the sin Gal. 2.13 14. Fourthly when neither admonisher nor admonished are distempered with passion nor prejudice nor any choaking impediment but rather God offereth an opportunity by some word of favour or encouragement 1 Sam. 25.36 37. Hest 7.2 3 4. We must hazzard our favours for the service of God and his people Quest 2. What is the fit manner or order or way of dispensing an Admonition Answ According to certain Rules whereof some concern First the person admonishing the Admonisher Secondly the person admonished Thirdly the offence for which admonition is given Fourthly the admonition it selfe 1 Rules concerning the Admonisher 1. The Admonisher should have a calling to it through some relation between himselfe and the offender As we finde it in all kinds of Relations First a Minister 2 Sam. 12.1 to 12. Secondly a Councellor 2 Sam. 19 5 6 7. Thirdly a yoak-fellow Husband Job 2.10 Wise 1 Sam. 25.36 37. Fourthly a sonne 1 Sam. 19.4 Fifthly a Servant 2 Kings 5.13 Sixthly a Subject Dan. 4.27 Seventhly a Brother Lev. 19.17 Coloss 4.17 Eighthly a Friend Prov. 27.5 6. Yea a stranger travelling by the way and seeing his fellow-Traveller sin he hath as good a calling to help him up as if himselfe or his beast were fallen The relation of a companion requireth it 2 He should be furnished with love to the offender Lev. 19.17 1 Cor. 16.14 3 He should first admonish judge and cleanse himselfe Matth. 7.5 Rom. 2.1 2 Rules concerning the Admonished First they should not be scorners Prov. 9.7 8 9. Hos 4.4 Matth. 7.6 but such as may be capable of reformation Secondly brethren especially to be admonished yea though excommunicate whilst there is hope 2 Thes 3.15 Else if wedded to his sin let him alone Hos 4.17 And of brethren difference to be made First of spirits some are more sluggish they to be admonished more sharply Titus 1.12 3. Jude 23. Some more tender they to be admonished with more meeknesse Gal. 6.1 Jude 22. Secondly Of yeers and place
1. Men of greater yeers and place rather exhorted then reproved 1 Tim. 5.1 Dan. 4.27 2 Inferiours with more liberty and plainness Thirdly any man capable of hearing or bearing a word of admonition 3 Rules concerning the sinners admonished First they must be certainly known and convinced 1 Cor. 5.1 Matth. 18.15 we may not reprove upon a suspition 1 Cor. 13.5 nor upon our own inquisition It is as if I should say Let me put my finger in your eyes to feel if there be not a moat Nor upon any uncertain heare-say Esay 11.3 Secondly a difference must be put between Moats and Beams Gnats and Camels Matth. 23 24. Camels and Beams may not be admonished with gentle reproofs 1 Sam. 2.23 24. 4 Rules concerning the Admonition it selfe First it should be dispensed in most wholsome words such as may be most fit to gain a sinner and heale his soule Wholsome gaining words are First generall terms especially at first and against pretious and gainful sins and dangerous to be openly rebuked Acts 19.26 37. Secondly Cloathed in a parable 2 Sam. 12.1 2 3. c. a garment is best seen how it becommeth us on another mans back Thirdly Delivered in Scripture phrase that the offendor may see God reproving him in his own words rather then man Matth. 15.7 8 9. Fourthly Such as acknowledge some good where it is as well as see fault Rev. 2.2 3 4. Pills would be given in Sugar 2. In order lesse sins would be first reproved John first reproved Herod for lesse matters Mark 6.20 before he came to the matter of Herodias Vada prius pertentanda Jer. 12.5 Reason of the Doctrine From a wise mans selfe-denyal hence God guideth and blesseth him Prov. 3.5 6 7. Vse 1. To instruct us in this great and difficult yet most necessary duty of love Admonition To neglect it wholly is an hatred of our brother in our heart Levit. 19.17 All the excuses of it are sinful inventions To tell others of it not themselves is a slander and malice Prov. 26.28 To admonish offenders themselves not in fit time and manner is to spill the admonition to take an Ordinance in vaine Vse 2. To teach the admonished to take such a duty in good part as a pretious balme Psal 141.5 as a jewel or golden ear-ring Prov. 25.12 Eccles 8. v. 6 7. 6. Becavse to every purpose there is time and judgement therefore the misery of man is great upon him 7. For he knoweth not that which shall be for who can tell him when it shall be SOlomon had in the former verse given it as one meanes of safety to a subject in admonishing his Prince going astray to wit a wise mans heart discerning both time and judgement the fit season and fit manner of such a duty In these words he amplifieth this fit time and judgement by the universality of the subject to which time and judgement is fitted and that is to every purpose or businesse and he meaneth every lawful and good purpose or businesse For there is no time nor manner fit to commit sin whence he inferreth as a Corollary that the misery of man is great upon him And withal he giveth the reason why such great misery falleth upon men in respect of the time and judgement fitted to every action taken from mans ignorance of that time and judgement which he expresseth both by a mans own ignorance thereof and by other mens unfitnesse to tell him verse 7. Who shall tell him for the time when it shall be or for the manner how it shall be the word signifieth both The words afford three observations which we may handle in order and make use of them together Doct. 1. To every lawful purpose and businesse there is a fit time and manner for the doing of it For persons Acts 13.36 with verse 25. For thoughts 1 Kings 5.5 with 2 Sam. 7.3 For words Prov. 25.11 For actions Psal 32.6 Isai 55.6 John 2.4 7 8. Reason 1. From the Soveraignty of God to appoint times and seasons Acts 17.7 Reason 2. From the beauty of every thing in its time Eccles 3.11 Reason 3. From the necessity of the concurrence of all due circumstances to make an action good 2 Sam. 17.7 2 Kings 5.26 DOct. 2. Men ordinarily are ignorant of the time and manner of doing any businesse especially spiritually good vers 7. As the Hebrew renders it to wit what that time should be and how or after what manner it should be Eccles 9.12 2 Cor. 3.5 Jer. 10.23 The Text speaketh chiefly of ordinary men not of the godly wise for the wise know time and judgement verse 5. But ordinary men they neither know time and judgement themselves nor doe others tell them Ordinary men consult with men like themselves who mislead them 1 Kings 12.8 Reason 1. From the want of the inward light of the image of God they are darknesse John 1.5 Eph. 5.8 Reason 2. They are self-confident and full walking without counsel Prov. 14.16 28.26 Reason 3. If they consult it is not with God Isai 30.1 2. Psal 10.4 nor with his word and then no light Isai 8.20 but with foolish and wicked men like themselves 1 Kings 12.8 Doctr. 3. For want of discerning and observing fit time and manner the misery of man is great upon him verse 6. Gen. 27 12 to 24. with Chap. 31.40 41. 1 Sam. 8.5 to 18 13 8 to 13. 2 Kings 5.26 27. 1 Kings 12.7 19. 2 Chron. 35.22.23 24. Reason 1. From Gods delight and good pleasure to vouchsafe his presence his concourse and his blessing when actions are done in Gods time and after his manner Psal 32.6 Isai 55.6 And his refusal thereof when otherwise Numb 14.42 1 Sam. 13.13 Heb. 12.17 Reason 2. From the snare and net that lyeth upon men in every action done out of due time and manner Eccles 9 12. 2 Chron. 35.22 23 24 with Lament 4.20 Crosses may befal a man in the best actions but snares inextricable difficulties befal men onely in evil wayes and good things done out of due time and manner Vse 1. To teach us to discerne and observe not only our words and all our wayes but even the fit time and manner of them as we doe desire to be freed of the great misery that else may befal us Jacob sought the blessing out of due time and manner It cost him twenty yeares hard service and his mother that counselled him amisse never lived to see him againe The Israelites sought a King out of due time and manner and brought upon themselves the misery of twenty yeares Tyranny It is dangerous missing the time of our conversion Luke 19.42 43.44 Missing the time of helping on our Families to Godward Hos 14.7 they utterly miscarry 1 Sam. 20.30 So for the Church and Temple worke Hag. 1.2 So for the Commonwealth 1 Kings 9.4 5 6 7. and Chap. 11.23 24 25. and Chap. 12.7 19. Meanes of discerning fit Time and Manner First Inward light
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 joyfully 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 exhorteth 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 person of an Epicure but in the name of the holy Ghost Reason 1. From the like speeches in the like sense spoken often before in his own person Chap. 2.24 3 12 13 22 5 18 19 8 15. Reason 2. Epicures are not wont to 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. Ã 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 themselves with the promiscuous dispensation of outward events and filling their hearts with wickednesse and madnesse upon 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 acceptance 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 emptinesse Psalm 39.6 Esay 55.2 Thirdly of disappointment or frustration Esay 49.4 Fourthly Corruption Rom. 8.20 21. Reason 5. From the necessary support of a man in his labours v. 9. This comfortable use of the creatures is as 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 Therefore every day some refreshing Vse 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 Adorning the inner man of the heart 1 Pet. 3.3 4. 2 Regarding future times and posterity Prov. 21.20 3 In frugality saving remnants John 6.12 Fifthly a Rule of charity and mercy in ministring part to others that want necessaries Neh. 8.10 Vse 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. Vse 3. To take heed of grieving Gods spirit which taketh such care for our refreshing Ephes 4.30 Vse 4. To stir up to a Christian state and course It is not a way of melancholy but seasonable chearfulness Vse 5. To teach us to look at this life as vanity and all the daies of it and therefore to lay up an enduring substance in the life to come Hebr. 10.34 and patiently to bear many disappointments in this life Vse 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 knowledge nor wisdom in the grave whither thou goest THe Doctrine from this and the three former verses was this That the uncertainty of outward events calleth all men to take all the good and to 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
to have broken the fundamental 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 pacifieth great wrath Text. Yeilding in soft answers Prov. 15.1 And in actual submission to his will Prov. 25.15 Vse 1. To teach us not to rise up in our spirits against Rulers if they should rise up against us It is not lawful for us to leave our place of subjection and Loyalty which dissolveth the relation or the exercise of it Which argueth it is not lawful for servants to run from their Masters for therein they dissolve their relations Gen. 16.6 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 other remedies be hopelesse they may Curare Ne quid Republica Detrimenti capiat Vse 2. To quiet and subject our hearts to an holy yielding 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 walking 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 government 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 proceedeth from the face of a Ruler the advancement of mean and weak men and the debasement of able and noble persons Doeg an Edomite advanced 1 Sam. 22.9 Haman an Amalakite Hest 3.1 Reason of this 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 indulgent respect to servants brought up under them Prov. 29.21 Thirdly the servitude of some Princes to their passions and lusts and the serviceablenesse of some base men to Princes herein So Doeg to Sauls cruelty and enmity against 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 Secondly 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 Vse 1. To teach men to prevent this errour by choosing for their children good companions as much as may be at Schoole at play Vse 2. To teach our people here whose government is elective to make choice of men of greatest worth for wisdome for sufficiency for birth Vse 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 Vse 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 Proverbial speeches and parables other dead flyes found in Princes 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 honours verse 8.9 10. The Second is the digging of a Pit for innocent and well-deserving men to fall into an usual practise 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. Fourthly Removing stones that is Massy and unweildy persons as Zach. 12.3 Fifthly Cleaving of wood that is making division 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 dangerous The digging of a Pit To wit for an innocent or well-deserving man to fall into Psal 7.15 So Saul plotted against David 1 Sam. 18.17 but fell into that Pit 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 persons 1 Sam. 19.11 1 Sam 18.13 Prov 26.27 Zach. 12.3 Cleaving of wood Making division between persons firmly and closeth
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. Seven put for many 1 Sam. 2.5 Micah 5.5 A good man disperseth his beneficence to wit to many Psal 112.9 The larger the field is wherein seed is scattered the more hope of a plentifull harvest Seventhly to doe it wisely and discreetly Give a portion to seven and also to eight implieth 1. Not all to others leaving none for home but give a part 2. Not all to some none to others but a part to seven and also to eight 3. Not a Pittance but a portion such a proportion as whereon a poor man may work and occupy to 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 holdeth 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 sparingly then the poorer sort Yea the clouds by pouring out rain regain it again both from the Sea and earth by ascending vapours and so 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 benificence Job 29.13 31.20 Vse 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 whether shall prosper either this or that or whether they both shall be alike good SOlomon in regard of the dangers of the-times when Kings are childish and Princes humerous exhorted to liberality in v. 1 2 3. which was the second duty he inferred upon that occasion In these words he presseth still the same but with an enlargement unto all 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 comparison taken from husbandmen who for feare of foule weather 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 commeth 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 propounded doubts and difficulties and thereupon neglected to sow But Solomon inferreth a contrary conclusion therefore to sow more abundantly and diligently In the morning sow thy seed and in the evening let not thy hand rest or cease Reason whereof he giveth from the uncertainty of the event or issue reserved of God to this or that duty or work For thou knowest not whether shall prosper this or that or whether both shall be alike good v. 6. Doctr. He that shall be discouraged from Beneficence in his course and from 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 endeavours in an ordinary course Text v. 6 Act. 20.22 God so providing that the godly should live by faith and the wicked should either first grow unprofitable in their Talents because God is an hard master Matth. 25.24 Secondly grow hardned either in pride if they prosper Amos 6.13 Habac. 1.16 Or in discontent if they be crossed Isai 8.21 Reason 2. From the sorrow and affliction that God hath annexed to all the labours of our calling Gen. 3.19 Reason 3. From Satans readinesse and watchfulnesse to stir up and aggravate dangers and discouragements to any goodness Rev. 12.4 Reason 4. From the trials which God puts upon us by causing many dangers and evils to hover over us though not to bring them upon us but to try our obedience So the people in the wildernesse feared thirst and famine and the Anakims but it was onely to try their obedience For God was ever ready with supply Deut. 8.2 Reason 5. From our own faithlesse and sluggish hearts which are ready to imagine feares of evil where none be Prov. 26.13 Lions are as much afraid of Streets as men of deserts Vse 1. To teach us wisely to consider what good duties God requireth of us in our Christian course and calling and set upon it without feare or forlorne discouragement Every man in his place The Magistrate Neh. 6.9 11. The Minister Acts 20.22 23 24. Luke 13.31 32. Yea the wife 1 Pet. 3.6 Yea children and servants feare not turning to God for feare of carnal parts Masters Fellowes c. Quest But may not a man for feare of danger hold off his hand from some duty in some cases Answ Yes in case two things concurre First The dangers be certaine not as windes and Cloudes which may as well blow over as bring foul weather Secondly The dangers be of greater dammage then the duty can be of use to my felfe and others Thus David spared Joab 2 Sam. 3.39 and the Jewes forbore the building of the Temple Ezra 4.23 24. Otherwise feare not their feares 1 Pet. 3.14 Prov. 29.25 Luke 12.4 5. Vse 2. To look at all good duties as sowing of seed Gal. 6.7 8. As therefore a man would make choyce of precious seed So doe every worke in the best manner let sacrifices be of the fattest Gen 4.3 4. Vse 3. To expect an harvest a reaping time according to our seed Gal. 6.7 to 10. Eccles 11.5.6 5 As thou knowest not what is the way of the Spirit nor how the bones doe grow in the womb of her that is with child even so thou knowest not the works of God who maketh all c. IN these words Solomon exhorteth to fruitfulnesse in good duties the duties of our calling especially those that are most behooveful in ill times by removing the impediments which are three First From the hazzard and danger yet uncertaine danger that may befal our selves of which was spoken in verse 4. Secondly From the difficulty which may be in sundry duties needful to be performed in ill times especially in case a mans calling require him to seek reformation of publick evils verse 5 Which he removeth by the unknowne helpe and successe that God will cast in afford such hard attempts which exceed the skill and strength of man This he setteth forth by the like helpe of God ordinarily put forth in producing two great works both of them farre exceeding the strength and skill of man First As thou knowest not the way of the spirit to wit of its conveyance into the childe bred in the wombe and its worke there Secondly As thou knowest not the way of the bones in the wombe of her that is with childe So thou knowest not the worke of God which worketh all verse 5. Thirdly From the uncertainty of prosperous or good successe from whence Solomon gathereth rather a motive to continual fruitfulnesse in good duties upon all opportunities verse 6. In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper c. The expression is an Allegory taken from Husbandry sow in all seasons Morning Evening in Winter in the Spring for thou knowest not whether seed time shall prosper c. Doctr. 1. As is the way of the spirit and of the bones of the woman with childe so is the way of God in working our workes for us secret and hidden from us yet when he pleaseth carry them on effectually The way of the spirit is the way of enterance of it into the infant conceived in the wombe To beget a soul is beyond the skill or strength of the Parents yea or to frame the body in the wombe yea we know not how God worketh it Whether First By Creation of nothing If so whether God maketh it pure then how commeth it to be defiled the body being without sin as a carcasse after death cannot defile the soul with sin If impure then how is not God the Author of sin Secondly By Propagation If so then it is made either of the whole soul of the Parents and then the Parents would dye or of part of the soul and then the soul were partible or divisible and the soul of the Parents would be maimed or of the seed of the soul but it hath no excrement as having no superfluity of nourishment Thirdly By transfusion as one candle transfuseth the like candle light into prepared matter If so then why doe not acts of generation often speed in couples most suitable and why are the souls of children so often unlike to Parents Fourthly By efformation as the Potter formeth a vessel out of Clay which of all the rest is most probable to wit that God formeth the soul though not of nothing which is properly Creation but of pre-existent matter whether of the spirituous part of the seed which is easie for God to doe or of the souls of the Parents as of Adams rib he made his wifes body which no man can doe but only God it being more then God hath given to nature to produce such a worke Hence God is said to be a Former of souls Zach. 12.1 as a Potter of a vessel of Clay Or the way of the spirit may be meant the manner of its fashioning the Organs of the body in case it be thought instrumental to God in being as they say it is
without quotations Vse 5. To exhort to the diligent reading and hearing of Scripture even Solomons books they are studiously written they are words of power delight uprightnesse truth Eccles 12.11 11. The words of the wise are as goads and as nailes fastned by the masters of assemblies which are given from one shepheard COherence see in verse 9. Doctr. 1. The Penmen of Scriptures and Teachers 〈◊〉 Gods people were for their spirit or gifts wise men for their place in the Church masters of the Assemblies and for their calling given by one shepheard Prov. 11.30 Reason 1. From their immediate carriage by the holy Ghost 2 Pet. 1.21 Reason 2. From their discerning between the percious and vile Jer. 15.19 applying a fit word to either sort Isai 50.4 Reason 3. From writing and teaching unchangeable rules for all persons in all ages to which nothing can be added nor ought taken away Deut. 12.32 Reason 4. From fitnesse to withstand all oppositions Luke 21.15 Acts 6.9 10. Masters of Assemblies as being first some of them Magistrates though Prophets also as Moses Joshuah Samuel Daved Mordecai Nehemiah Secondly Some Priests as Jeremy Ezekiel c. Thirdly all of them Prophets immediately inspired by the Holy Ghost and so watchmen set over the flock Jer. 1.9 10. Ezek. 3.17 Object But their place in the Church is ministeriall not masterly 2 Cor. 1.24 4 5. 1 Pet. 5.3 Answ True because they command nothing in their own name but Christs 1 Cor. 4.1 but for the Churches good 2 Cor. 13.10 2 But yet in the name of Christ they call the Assemblies together Acts 6.2 and they rule them being gathered with commandments tebukes and with all authority Tit. 2.15 One shepheard is Christ John 10.11 16. 1 Pet. 2.25 5.5 Reason 1. As laying downe his life to purchase us Joh. 10.11 Reason 2. As providing food for us leading us into green pastures by still waters Psal 23.1 2. Reason 3. As healing our diseases and seeking us out in our wandrings Psal 23.3 Ezek. 34.16 Luke 15.4 he giveth the masters of the Assemblies Jer. 3.15 Ephes 4.8 11. Reason 1. As instituting their callings Ephes 4.8 11. Reason 2. As furnishing them with gifts Reason 3. As opening a doore for their entrance Joh. 10.9 Acts 20.28 Vse see after the next Doctrine Doct. 2. The words of Scripture are as goades and nailes fastened or implanted by the masters of the assemblies given by one Pastor As Goads to stirre up the people to duty 2 Pet. 1.13 3 1. and to subdue an enemy like Shamgars Goad Judg. 3.31 2 Cor. 10.4 5 As Nailes sticking fast in the foule Psal 119.93 and fastening us to God John 15.7 To our brethren and to our duties Neh. 10 29. Fastened or planted as Gen. 2.8 as if they were not dead as doore nailes nor dry pegs or stakes or nailes but living plants James 1.21 where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to allude to Solomons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Ministers are Planters not onely in the first gathering of Churches 1 Cor. 3.67 but also in carrying on the rest of the worke as in building Implanted implyeth First The heart is pierced and cut by the word as in graffing or planting Acts 2.37 Secondly The word taking root in the heart wanting in the stony ground Matth. 13.21 not shaken out by wine musick merry company building businesse c. Thirdly Living in us Heb. 4.12 Fourthly Growing in us Acts 19.20 Fifthly Fruitful in us Luke 8.15 Col. 1 5 6. By the Masters of the Assemblies Implyeth they have a Ministerial worke in implanting and driving these nailes to the head 1 Cor. 3.6 2 Pet. 1.13 These words and the exciting and fastening power of them are given by one Pastor to wit by Christ as was opened in the former Doctrine Psal 68.11 Reason 1. The word is revealed by his spirit 2 Tim 3.16 2 Pet. 1.21 Reason 2. His spirit sharpneth and pointeth it as a Goad Psal 45.5 Reason 3. His spirit implanteth and fasteneth them Both the Doctrines may be thus comprised in one Doctr. The words of Scripture are the words of the wise quickning like Goads and fastened like Nailes implanted by many Masters of the Assemblies yet given by one Pastor Vse 1. See here what manner of persons the penmen of Scriptures and the Preachers of them be to wit 1. For their gifts wise 2. For their office Masters of Assemblies 3. For their calling given by one Pastor as in the former Doctrine Vse 2. To teach the Masters of Assemblies how the word should be handled wisely according to the sense of Scripture and to the estate of the people As Goades 1. Sharply piercingly Titus 1.13 quickning a dull spirit Psal 119.93 2. Subduing and wounding an enemy whether lust or gainsayer as Shamgars Goad Judg. 3.31 2 Cor. 10.4 5. Titus 1.9 As Nailes 1. Driving at first the sharp but smal end into the heart things that may most easily sinke and take place and enter Heb. 5.11 12 13. 2. Following the word with stronger matter which may hold the heart strongly and closely to God to Brethren and to Duty Implanted this done by dispensing the word 1. In faithful simplicity Jer. 23.28 29. Humane wit and authorities added to it doe but adulterate it like as Paint doth marble or as honey and wine in childrens milke as painted glasse windowes darken the light as a bumbasted sword hindreth cutting 2. In manifestation of the spirit breathing and speaking in the Scripture and breathing and speaking in the hearts and words and lives of Ministers Hence power 1 Cor. 2.2 3 4. 2 Cor. 13.3 4. Vse 3. To teach us the state of the people without Masters of the Assemblies to be wanting first in heavenly wisdome Jer. 4.22 Secondly in forwardnesse hence need of a goad to prick them forward Heb. 5.11 Thirdly in stedfastness hence need of nailes to fasten them Eph. 4.14 Vse 4. For triall when the word hath had his kindly and true effect and work in us to wit first when it quickneth us secondly when it strengthneth us thirdly when it is implanted in us Vse 5. To teach us to make use of Christ as our shepheard whether we be masters of Assemblies or sheep fed by them Eccles 12.12 12. And further by these my sonne be admonished of many books there is no end and much study is a wearinesse of the flesh IN these words as in the former Solomon exhorteth his sonne and in him all his subjects and in his subjects all Christians yea all men to be admonished by these books of Scripture whether penned by Solomon or other masters of the Assemblies See this former argument in v. 9. In this verse first from the sufficiency of these books by these my son be thou admonished Secondly from the unprofitablenesse and wearisomnesse of making and studying many other books Of making many books there is no end and much study a wearynesse of the flesh Doct.
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 believing on Christ 1 John 3.23 3. To keep these Commandements is set forth by comparisons As our way Josh 1.7 As our Treasure Rev. 3.20 21. As the apple of our eye Prov. 7.2 And as our life and soul Prov. 19.16 that is with all diligence faithfulnesse tendernesse 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 happy 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 leaving 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 Vse 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 Vse 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 whether 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 other 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconditum velatum hidden 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 below Eccles 5.8 3.16 17. with Micah 7.3 4. As his infinite 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 Angels 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 Vse 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 examined 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 Vse 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 Vse 3. To bridle all licentiousnesse and boldnesse in sin and pleasure in it Eccles 11.9 Acts 24.25 Vse 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 Vse 5. To exhort to judge others sparingly and charitably 1 Cor. 4.5 Rom. 14.10 Matth. 7.1 2. Jam. 2.13 But to provoke them earnestly to prepare from this day 2 Cor. 5.10 11. Vse 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