the living know that they shall die but the dead know not any thing neither have they any more a reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe forth thing that Solomon observed and thought it meet to declare from the promiscuous events of all alike unto all is the evil of it especially the evil effect of it in the hearts of the sons of men Coherence see in v. 1 2. Doct. Amongst all the evils that are done under the Sun this equality of events to all sorts of men alike It silleth the hearts of men with evil and madnesse all their life time even to their death v. 3. As who should say this maketh them live an ill life and die an ill death yea live madly and die madly Moses and Aaron were as wel excluded from Canaan as the unbelieving and murmuring Israelites Josiah was as wel slain by an Arrow in battel against his enemies as Ahab Nebuchadnezzar is said to have lived forty yeers in a victorious raigne as well as David See many more such like instances in verse 1. Doct. 3. This is an evil first Afflictive both to good men Psalm 73.21 and to evil men Psalm 112.10 Secondly Corruptive it filleth the hearts of men with first Evil of wickednesse or sin secondly Madnesse v. 3. First evil of sin The ground of this evil imagination springeth occasionally from these promiscuous events as conceiving they flow from the not guidance of them by providence 1. Evil imaginations in particular that the basest life here is better then the best life hereafter confirmed by a Proverb A living Dog is better then a dead Lyon v. 4. And this they hold forth in four instances First in stay and provision of supply The living have something to trust unto see the Hebrew v. 4. The dead have neither friends nor money nor strength c. Secondly In knowledge even of some suture things The living know that they shall die the dead know nothing at all v. 5. Thirdly In rewards The dead have no more a reward no not so much as a memoriall of their good deeds whilst they lived v. 5. But the living meet with some reward here Eccles 4.9 Hest 6.3 10. Ezek. 29.19 Fourthly In the enjoyment of the objects of their affections v. 6. their love and their hatred and envy is now perished viz. They have neither affections nor objects of them left nor any portion in things here below beyond which they look not v. 6. Hence the most famous of the Heathens have preferred the meanest life on earth above all the hopes they had of another world Homer reporteth of his Achilles He had rather be a servant to a poor Countrey clown here then to be a King to all the soules departed So Mecaenas in Seneca had rather live in many diseases then dye It is another evil imagination to think God like wicked men to wit in liking wel of them Psalm 50.21 2 Evil Resolutions Eccles 8.11 1 Cor. 15.32 Isai 56.12 3. Evil speeches and practises Isai 10.11 Job 3.1 c. Mens hearts are also said to be filled with madnesse as well as with wickednesse by occasion of like events to all In that they break forth First To outragious violence in sin Psal 73.5 6. Secondly To foolish vain-glorious boasting in sin The Hebrew word commeth of a root that signifieth to praise or glory Isai 3 9. And filled they be with wickednesse and madnesse from this occasion all their life time even to death Job 21.13 Psal 55.19 Vse 1. To shew a great difference between the righteous and the wicked The hope of the wicked is only in this life verse 4. Job 8.13 14. But the righteous hath his chiefe hope and trust in another 1 Cor. 15.19 Prov. 14.32 The wicked had rather live a dogs life here then hazard his estate in another world If he hasten his death it is through Satans efficiency the righteous longeth for dissolution Phil. 1.23 The wicked knoweth little of any future thing but that he shall dye verse 5. The godly knoweth that when he dyeth he shall see God shall be like him c. Job 19.25 26 27. 1 John 32. The wicked shall have reward in everlasting fire Psal 9.17 but at best themselves look for none The godly shall have a reward in eternal glory Isai 49.4 The wicked shall never exercise their love any more after this life nor shall ever meet with any thing lovely verse 6. Though they shall not employ their hatred or envy about earthly things here yet they shall both hate God and envy the happinesse of his Saints But the righteous shall abound in love to God and in Gods love to them Psal 16.11 We shall abound also in mutual love to all the Saints and Angels the greatest strangers there will love us better then our best friends here Psal 17.15 Our hatred will not be wanting against Satan and wicked persecutors Rev. 6.10 Our zeal also shall then abound that which is here translated envy signifieth also Zeal Isai 37.32 The wicked have no portion but in this life Psal 17.14 The portion of our inheritance is after this life 1 Pet. 1.4 5. Vse 2. Not to misconstrue Gods dealings with our selves or others It is a root of Atheisme and will make us worse then the devils For they believe there is a God and tremble James 2.19 Vse 3. To teach us not to rest in a carnal condition it leaveth us without knowledge without reward and without portion Eccles 9.7 to 10. 7. Goe thy way eat thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 8. Let thy garments be alwayes white and let thy head lacke no ointment 9. Live joyfully with the wife whom thou lovest all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no worke nor device nor knowledge nor wisdome in the grave whither thou goest SOlomon having in the former verses declared four observations which he gathered from Gods dispensing like events to all He now giveth some practical directions from the same ground First That a man should take all the good which the providence of God putteth into his hand verse 7.8 9. Secondly That he should doe all the good which God putteth into his hand to doe verse 10. 1. The good which he directeth a man to take is in the enjoyment of the comfortable use of all the blessings which God giveth him in this life Which blessings are chiefly five First Meat or Bread It to be eaten with joy verse 7. Secondly Wine It to
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
accident or occasion Acts 4.27 28. 2 Sam. 12.11 12. Reason 2. From the nature and condition of the creatures They are all Gods instruments Heb. 1.14 Isay 10.5 15. 44.28 Joel 2.25 Matth. 8.8 9. Obj. 1. There â—…eatures may be said to be Gods instruments because he may and doth use them when he will not that he doth always use them Answ Yes alwayes when they work at all The Devil himself and all his instruments are indeed but Gods instruments So Faith beholdeth them Job 1.21 Hence always Gods ends are more fulfilled then the ends which the instruments aymed at Gen. 45.7 8. with Ch. 37.20 Obj. 2. Hos 8.4 Answ It s meant Not of his Providence See 1 Kings 12.24 But of his Ordinance Obj. 3. Zach. 1.15 Ans They helped forward destruction beyond Gods approbation but not beyond his providence Obj. 4. What need then of Counsels Commandements Rewards and Punishments Answ As if the wind need not blow because a wind-mill cannot move but in and by the wind These Commandements and Counsels c. are the blasts by which God moveth us Obj. 5. Thus you take away free will from the creature not onely in acts of spiritual grace but even in morall and civill actions Answ No such matter For God determineth all actions not by imposing necessity upon the will but by inclining it according to the nature and liberty of it to wit 1. In good actions by First infusing good gifts Exodus 12.36 Secondly exciting by good motions Thirdly Propounding good objects 2. In evill actions by First eliciting the evill within into outward act First by leaving to Satan and evill objects John 13.2 Secondly by propounding good objects Psalm 105.24 25. Secondly occasioning the choyce of evill as Adams fall First making the Subject mutable and declinable Secondly giving leave to instruments to tempt as Satan in the Serpent Thirdly by propounding objects Faire Fruit Good Name Vse 1. To teach us to feare before the Lord Text Phil. 2.12 13. Jer 10.5 6 7. Our Saviour calleth us to feare him that can cast both body and soule into Hell Luke 12.4 5. How much more to feare him that can cast both body and soule into sinne which is worse then Hell and or himself most pure and holy in so doing Isay 6.3 9 10. Vse 2. In Gods fear to acknowledge him in all our ways as those who can doe nothing without him and who worketh all our works for us Prov. 3.5 6 Psalm 57.2 Isay 26.12 Vse 3. To look higher then the creature in all things befalling us which will traine us up to 1. Patience in evils 2. Contentment in evills Job 1.21 2 Sam. 16.10 Psalm 39.9 3. Thankfulnesse for that which is good Gen. 33.10 Neh. 2.8 Ezra 7.27 4. Fruitfulnesse or making a good use of all occurrences whether good or evill befalling us If Gods hand be in every thing surely good may be gathered out of it Psalm 116.16 Amos 4.6 8 9 10 11. 5. Courage in all approaching danger All our hairs are numbred A sparrow falleth not to the ground without God Mat. 10.29 30. Vse 4. To teach us the vanity of all humane endeavours and purposes without God James 4.13 to 16. Eccles 3.15 15. That which hath been is now and that which is to be hath already been and God requireth that which is past COherence see above verse 10 11. These words expresse the fourth observable thing in the changeable course of Gods providence about the sonnes of men to wit That there is a setled order and constancy in that instability as there is in the motions of the Heavens and heavenly bodies There is great variety of changes in the Moone yet great constancy in that variety as it was in one moneth so in another Solomon had such a like speech before Eccles 1.9 10. but there he spake of the works of Creation or of Nature as Spring Summer Autumn Winter c. but here he speaketh of the work of providence That which hath been is now c. Not that the same individual things shall returne againe for dead men shall returne no more into this world Iob. 7.8 9 10. neither doth he speake of Gods extraordinary and miraculous actions whether of Judgement or Mercy Exod. 10 14. Deut. 4.32 33. Iâ—…sh 10.12 13 14. 2 Kings 20.11 nor of the rare and singular inventions of men as of Printing or Guns But he speaketh of the works of Gods ordinary providence in disposing of the variable changes of the estates and affairs of the sons of men which though they be carried with great variety yet are they carried also with great stability and correspondency and sutablenesse one to another Doct. 1. The former wayes and workes of God in disposing of the estates of the sons of men God bringeth them about againe from one generation to another 2 Pet. 2.4 to 9. Rom. 11.21 Jer. 7.12 14. Psal 48.8 1 Cor. 10.11 Gods former dealings with the sons of men in former times are precedents of what he will doe in after Ages Reas 1. From Gods nature which is ever like it selfe Heb. 13.8 10 12 28 29. Mal. 3.6 2. From the correspondency of Gods workes to his word every work of God fulfilleth either some promise in the word or some threatning Now the word is ever sutable to it selfe so is Gods worke The examples of Gods dealings in Scripture would be of no use to us if they were not precedents and patterns of the like to be performed in like cases in after times 1 Cor. 10.11 Rom. 11 21. Josh 1.5 with Heb. 13.5 Jam. 5.11 and verse 17.18 Vse 1. Against Manichees who thinke one God to have governed in the old Testament another in the new But the sutable carriage of all things now as then argueth the same hand to rule both then and now Heb. 12.29 It is also a refutation of fortune for fortune is not stable nor keepeth any certaine or proportionable course 2. To lend both comfort and stay and warning also to Gods people from the course of Gods providence to his people of old Psal 22.4 5 77 10 11. yea from Gods former dealings with our selves Psal 77.6 1 Sam. 17 34 to 37. warning also Heb. 12.28 29. Psal 99.6 8. Beware of breaches in general Courts It will presage and produce like effects as breach of Parliaments hath done in England 3. To threaten to wicked men like judgements which have befallen others for like sinnes in former Ages Dan. 5 18 to 28 2 Pet. 2.4 to 9. Iude 11. Iob. 4.8 4. To teach the children of God to persevere in like constancy and to keep an holy correspondency in all their actions and courses that we may be like to our heavenly Father Eccles 3.16 17. 16. And moreover I saw under the Sun the place of judgement that wickednesse was there and the place of righteousnesse that iniquity was there 17. I said in mine heart God shall judge the righteous and the wicked for there is a
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
justice trading military power and skill honour and reputation with forraign Princes and States and which is worst of all decay in Religion and purity thereof whence also dropping in of contentious corruptions into all sorts 2. Prodigall expence of the treasure of the State in feasting and banquetting in Masks and Revels where money must answer all and that not a purse full or pocket full or bag full or chest full but a whole Kings Treasury and when that faileth then illegall exactions of the subjects estates The sonne of Nobles not so much of Noble ancestors for most Kings are such and yet their Kingdoms not alwaies blessed Yea sometimes they that are raised from low estates as David from following the sheep may be blessed Princes and the Land blessed in them But a sonne of Nobles is a Noble son a man of a noble spirit or Heroës for from the Hebrew word Heroë it seems to be derived are so called of whitenesse not so much for wearing white Garments as being bright and glorious Viro Illustres clarissimi opposed to Dark or obscure men Prov. 22.29 A man of a Noble spirit First Notabilis wel known and approved for his vertues Deut. 1.13 Secondly Of a publike spirit regardeth publike good ends more then private self-ends Psalm 137.6 Thirdly Affecteth rather to be loved then feared and yet to be feared to with due reverence Servile natures are imperious and cruel aut servit humiliter aut superbè dominatur Noble spirits as of Lyons wil parcere subjectis be moderate in punishments mercifull in suppliants Fourthly regardeth honour above life much more before money preferring the fifth Commandement above the sixth much more above the eighth Eate in due season 1. For time not in the morning 2. For measure not for excesse in gluttony and drunkennesse but sparingly But for strength 1. Of body and mind 2. Of fitnesse to the duties of their place Reason of the blessednesse of the State by such 1. Vigilancy and diligent attention of such to State affairs not suffering decayes in the good of the State nor droppings in of the mischievous ruinous evils Secondly provident frugality in preserving the Treasure of the State 2 Chron. 9.27 1 Kings 10.21 Vse 1. To teach us what to pray for in behalfe of our native Countrey 1. What evils to be avoided 2. What blessings to be desired Vse 2. To teach us what manner of Magistrates are to be chosen in our little Commonwealth and how they are to walk It is fellowship with Christ and living by faith in him that girdeth us up to our callings sitting loose from the head breedeth a paralytick distemper in the body Vse 3. To teach all men a right use of meats and drinks Large breakfasts break the necks of our strength and of our callings The end of feasts should be for strength and so moderate as our money may answer Vse 4. To teach housholders to beware of slothfulnesse and ill husbandry it wil ruine our houses for from thence is the comparison here fetched Vse 5. To teach us a wise use of money To be responsable to all our expences Eccles 10. v. 20. 20 Curse not the king no not in thy thought and curse not the rich in thy bedchamber for a bird of the aier shall carrie the voice and that which hath wings shall tell the matter SOlomon having declared many vanities like dead flies found in Princes and States-men He now directeth wise subjects to some such Christian duties as are fit to be practised at all times but most needfull and seasonable to be attended to in evil and dangerous times in this and the whole Context of the next Chapter As first To beware of cursing Princes and Statesmen however corrupt their government be v. 20. Secondly To bestow our Talents liberally whilst time serveth before evil come upon the earth chap. 11.1 2 c. Thirdly to be diligent in our callings early and late v. 4 5 6. Parts two First a commandement forbidding to curse the King or rich and great men his Princes and Officers And this prohibition amplified by the strictness of it forbidding the cursing of them where it might be supposed to be done with greatest secrecy and safety not the King in thy thought the rich in thy bed-chamber Secondly a Reason from the danger of discovery of it by speedy and unlikely means for the birds of the ayre the master of wings wil declare the word or matter Doctr. Though the King should be childish and Princes intemperate and sloathful and both of them suffer the State to fall to decay yet it is neither lawful nor safe for private men to revile or curse either of them no not in the greatest Exod. 22.28 where the prohibition is general without restraint to good Magistrates For opening of the point to be shewn First How farre a private subject may goe in such a case Secondly How farre he may not goe A private Subject may First Conceive of a King as he seeth him plainly to be and so of other Statesmen And accordingly as his calling requireth it he may reprove them all to their faces 2 Sam. 12.9 1 Sam. 13.13 14. 1 Kings 18.18 21 20. 2 Chron. 19.2 Ezek. 21.25 This is not to villifie or curse him but to restore and heale them or at least to leave them without excuse Secondly He may complaine of their wickednesse to God and confesse it Dan. 9.8 Thirdly He may speake of it to Subjects so farre as to prevent the corrupting of them by the authority or example of their Governours 2 Kings 6.32 Hos 5.11 7 3 5. Publike persons and the whole people may resist them in evil 2 Chron. 26.17 18. 1 Sam. 14.44.45 But none may First Despise their callings or governments which are of God Jude 8. Secondly They may not revile them nor make them worse then they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make light as mettals by clipping or washing 2 Sam. 16.7 8. David was no son of Belial nor bloudy to the house of Saul though so to Vriah Thirdly Imprecate or wish evil to them Matth. 5.44 a fortiori Object Did not Paul revile Ananias Acts 23.3 Answ He knew him to be a Judge verse 2. Sittest thou to judgement c. though he knew him not to be the high Priest But he did not revile him but reproved him gravely for his Hypocrisie a whited wall and Iniquity commanding him to be smitten against Law And prophesied his destruction Nor doth he say he would not have said so much to him if he had known him to be the high Priest for Jeremy did say so much to Pashur Jer. 20.1 to 6. Though the high Priesthood was then accomplished in Christ yet while the Temple stood the shadowes were to be buried with honour but this was no dishonour to his place to reprore him justly Reason 1. They are by their place Fathers of the Countrey Isai 49.23 and Fathers though wicked are not to
that for all these things God will bring thee to judgment The wayes of 1. Childhood First Ignorance 1 Cor. 14.20 Secondly Vanity serious in trifles and trifling in serious things Text. verse 10. Thirdly Folly Fourthly Falshood Psal 58.3 Fifthly Forwardnesse Matth. 11.16 17. 2. Youth First High conceits of their own sufficiency and worth 1 Tim. 3.6 Secondly Inordinate and excessive love of liberty Thirdly Wantonnesse Fourthly Strong affections upon weake grounds Fifthly Impatience of counsels and reproofes which is stubbornnesse Jer. 31.18 19. Sixthly Prodigality Luke 15.12 13. Seventhly Impudency Isai 3.5 God giveth up children and Youth to these wayes First by not giving them his grace either restraining or converting so soon Secondly By taking from them such Parents governours and friends as might restraine them 2 Chron. 24.17 As he that taketh away a damme giveth a running River leave to run strongly Thirdly By giving them up to a company of flatterers and Paresites sons of Belial who encourage them to evil 2 Chron. 24.17 18 and harden them against wise and grave counsel 1 Kings 12.10 11. Fourthly By suiting the heart with fit and strong objects and leaving the heart to the impetuousnesse of its own passions and lusts Reason 1. From the Idol of self-fulnesse which God seeth in the heart of youth according to which he answereth them and all others Ezek. 14.4 Reason 2. From their wilful disobedience Psal 81.11 Reason 3. From his delight to scorne scorners Prov. 3 34. Psal 2.3 4. Reason 4. From his purpose to magnifie his grace the more and to humble them the more in their conversion Jer. 31.18 19. Vse 1. To humble childhood and youth the more the flower of whose Age is so much corrupted If our choyce dayes be so wicked what are our dregs If our first fruits be so uncleane what is our whole lumpe yea and this spiritual judgement should humble youth the more for it is a more dreadful judgement for God to scorne then to frowne and threaten Doctr. 2. God would have children and youth to know that God will bring them to judgement for all their childish and youthful courses and for their delight in them Psal 50.18 to 22. Rev. 20.12 2 Cor. 5.10 Eccles 12.14 Reason 1. From Gods unpartial justice to all Rom. 2.6 to 11. God taketh no pleasure in proper youth Psal 147 10. nor pitty on carnal children Reason 2. From the proportion which God keepeth in recompencing like measure yea double measure of torment to deliciousnesse Rev. 18.7 Vse 1. To charge children and youth to put away and remove from them their passions and Iusts the evils of their flesh verse 10. Youths eagerly pursue their lusts and boisterously contend for them But lusts overwhelme with the greater torments Potentes potenter torquebuntur Vse 2. To discover and convince the vanity of childhood and youth verse 10. In regard First Of the many corruptions incident to their Age mentioned above Secondly Of their fond rejoycing in them as a fool in his Fetters and Shackles Thirdly Of the danger growing thereby of Impenitency here and of Judgement hereafter Vse 3. To exhort both to remember their Creator in their prime dayes Eccles 12.1 Eccles 12.1 1 Remember now thy Creator in the daies of thy youth while the evil daies come not nor the yeers draw nigh when thou shalt say I have no pleasure in them SOlomon to restraine children and youth from the vanities of their Age propounded to them a double Antidote First The knowledge of Gods approaching Judgement whereto he will bring them for all the evils of their youth Chap. 11. verse 9. whence he inferred two Corollaries 1. An exhortation to put away youthful passions and lusts 2. The vanity of childhood and youth Chap. 11. v 10. Secondly The remembrance of their Creators in the dayes of their youth Chap. 12.1 The copulative And implyeth a connexion upon the former as the Addition of another remedy like the former Doctr. 1. The remembrance of our Creator in the dayes of our youth is a Soveraigne remedy against the vanities both of youth and Age. It is a remedy against the vanities of youth before spoken of and the words following Before the evil dayes come c. argue it is a remedy against the wearisome vanities of old Age Remember words of sense in the Hebrew Tongue are to be understood with Affection and Action by reason of the combination and concatenation of all the faculties of the soul in pure nature like as of links in a chaine draw one and draw all breake one and breake all Luke 23.42 1 Sam. 1.19 Psal 106 4 7. Heb. 13.3 Rev. 2.5 Remembrance of God implyeth and inferreth 1. Turning to him Psal 22.27 2. Trust and joy in him Isai 51.13 3. Service and obedience to him Deut. 8.11.19 Psal 9.17 Judg. 3.7 4. Thankfulnesse to him Deut. 8.18 Thy Creator Setteth forth God as the Author and fountaine of all our being out of nothing Which argueth God to be 1. The end of all our being Prov. 16.4 2. Our preserver and Governour Isai 40.26 3 Our owner and possessour and Lord Isai 43.1 4. Intimately acquainted with all our wayes Psal 33.15 5. Unwilling yea disdaining to have his worke deformed or corrupted Deut. 32.5 6. 6. Able easily to destroy us Psal 104.29 30. Creators Implyeth more Creators then one all the three persons concurring in the worke Gen. 1.26 Remember Jesus Christ your Redeemer 1. As one that dyed and rose againe for us 2 Tim. 2.8 2. And without whom we are strangers from God Eph 2.12 3. In whom we become new creatures 2 Cor. 5.17 4. And through whom the Father is well pleased with you Matth. 3.17 Remember the holy Ghost First Who uniteth us to Christ 1 Cor. 6 17. and without whom we are carnal and sensual Jude 19. John 3.6 Secondly Who sanctifieth us to God and that in a Creating way Psal 51.10 11. Mortifying our passions and lusts Rom. 8 13. Quickning us to righteousnesse Thirdly Who pacifieth and comforteth our consciences John 14.16 17. and that in a creating way Psal 31.12 Reason 1. From the vanity of youth and Age without this remembrance of our Creators Text. Eccles 12.1 with Chap. 11.9 Reason 2. From the benefit of this yoke upon Youth Lament 3.27 to 30. Reason 3. From the sanctification of the whole lumpe of our life by the sanctifying of these first fruits Rom. 11.16 Vse 1. To reprove forgetfulnesse of our Creator in this time of youth It causeth old age to perish in such to be good for nothing Job 30.1 2 3 Youth and childhood is the seed time of grace and all goodnesse If in the spring no seed be sowne or none but Cockel and Darnel and such weeds what hope of Harvest Isai 17.10 11. From a threefold cause of difficulty 1. Custome in sin Jer. 13.29 2. Satans long possession Mark 9.21 29. 3. Gods rejection Prov. 1.24 to 28. Vse 2. To exhort children and youth to heed
this counsell As the people said to the blind man Arise he calleth thee Mark 10.49 so here God accepteth the first ripe fruits Micah 7.1 He taketh it then so kindly that he wil after pass by many backslidings Jer. 2.2 with ch 3 1 2 3. It is the ornament of youth of young men of maids Jer. 2.32 Means by which God useth to heale such First attention to the word Psal 119.9 Prov. 8.34 Secondly mourning for stubbornness and prayer for converting grace Jer. 31.18 19. Thirdly abandoning of bad company Psal 119.115 Fourthly Reforming known evils upon reproofe Prov. 1.23 Eccles 12. part of v. 1. While the evil dayes come not nor the yeers draw nigh wherein thou shalt say I have no pleasure in them THese words begin a description first of the wearisom evils of old age from the latter part of this verse to the end of the sixt Secondly of death v. 7. And both of them brought in as a double strong motive to urge young men in their youth to remember their Creator This former Reason is taken from the support and remedy which the remembrance of our Creator in the daies of our youth will give to the evils of old age v. 1 to 6. The latter from our dissolution and return to God in death v. 7. Doctr. The decayes of old age are evil and unpleasant times and old age it selfe will so acknowledge it 2 Sam. 19.35 and yet he was of the better sort of old men and very well provided of all helps v. 32. and as then but 80. yeers old Gen. 47.9 Psalm 90.10 The evils of old age are partly 1. Naturall First in the estate The losse of dearest friends and acquaintance Gen. 37.34 35. 42.36 And contempt of younger people Job 30.1 12 13. Secondly in the body Dimnesse and decay of all the senses 2 Sam. 19.34 35. And manifold pains and aches and diseases incident to that age 2. Morall first seeking wealth greedily yet loth to use it Secondly slow and cold in proceedings yea timorous and fearfull yet chasing at others backwardness Thirdly hard to be pleased himselfe and as hard to please others Fourthly complaining of present times but praising former daies of old which the old men of those daies as much complained of as he of these 3. Spirituall First Ignorance Secondly uncapablenesse ' and untractableness to be taught or admonished Eccles 4.13 Thirdly pride of spirit Fourthly deceitfulnesse Fifthly impenitency through custome and hardning in sinne and self-conceit Reason 1. From sins of youth Job 20.11 Reason 2. From the vanity of all creature-comforts which must fade Isai 40.6 Reason 3. From the necessity of ripening in that age either for hell or heaven Job 5.26 in the autumne of our age Reason of old mens acknowledgement of it From their querulous and discontented spirit Doctr. 3. The remembrance of God in the daies of youth is a comfortable Preservative against the evil and unplesant times of age For as an antidote against this evil Solomon prescribeth this Hence the age of Abraham and David are called a good old age Gen. 25.8 1 Chron. 20 28 Reason 1. From the blessing of good old age removing and healing the contrary evils 1. Naturall first in the estate Friends not lost but gone before and we haste after them A Crown of glory instead of contempt Prov. 16.31 Secondly in the body The power and life of faith to put strength in weaknesse health in sikness ease in pain Hebr. 11.34 Josh 14.10 The benefit of Gods feare Prov. 3.7 8. 2. Morall and spirituall Corruptions now more mortified then ever 2 Tim. 4.7 Grace more lively powerfull and fruitfull Psalm 92.14 2 Cor. 4.16 Heaven as an haven in view seasoning and sweetning all 2 Tim. 4.8 Reason 2. From the gracious and powerfull presence of God to support them in age whom he hath guided in youth Esay 46.3 4. Vse 1. To set on Solomons counsell upon young men to be the more mindfull of their Creator in the daies of their youth to finde the evils of old age either more fully removed or more easily borne If young men neglect this duty in their best times they will be far more indisposed in their evil daies Vse 2. To provoke such as are entring upon old age to be more sollicitous of remembring God and themselves seeing they are hasting fast into these evils It is a just reproofe to such as take no notice of decayes of nature See the simile Hos 7.9 Vse 3. To enforce carnall old men to redeem the opportunities that are lost The evil of the times Paul maketh a motive to this duty Ephes 5.15 16. Eccles 12.2 to 7. 2 While the sun or the light or the moon or the stars be not darkened nor the clouds return not after the rain 3 In the day when the keepers of the house shall tremble and the strong men shall bow themselves and the grinders cease because they are few and those that look out of the window be darkened 4 And the doors shall be shut in the streets when the sound of the grinding is low ane he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 5 Also when they shall be afraid of that which is high and feare shall be in the way and the almond tree shall flourish and the grashopper shall be a burden and desire shall faile because man goeth to his long home and the mourners go about the streets 6 Or ever the silver cord be loosed or the golden bowl be broken or the Pitcher be broken at the fountain or the wheele broken at the cistern SOlomon having stiled old age an evil and unpleasant time v. 1. he now proceedeth to describe more particularly the decayes and infirmities of nature in old men which make their daies evil and unpleasant which are of three sorts First some such as befall the former part of old age whilst as yet they are able to goe abroad verse 2. to part of the fifth Secondly some of decrepit old age when death is very neer approaching and themselves drawing on fast to it Latter part of v. 5. with v. 6 7. Thirdly Death it selfe v. 7. The decayes and infirmities of old age whilst as yet they are able to walk abroad be First the darknesse of the lights about them whether naturall as Sunne light of the day when the Sunne is under a cloud Moon Stars or artificiall lights as Candles Torches c. This darkness commeth not from the decay of those lights but from the dimness of our sight whence need of spectacles I doe not understand this to be a description of adversity for though darknesse be often put for adversity and light for prosperity yet we read not of the Sunne Moon and Stars put together for prosperity nor the darknesse of them put for adversity Secondly The returning of the clouds after rain is an allusion to the winterly state of old age In Summer