Amos 2.12 to 16. Reason 2. From the time that God hath set to all a mans successes and changes Time is sometime put for the variety of conditions and changes of good or evil that befal men as Psal 31.15 so here Now when these times or changes come no meanes that the creature can use can prevail to withstand Jer. 46.17 Vse 1. To discourage us from confidence and boasting in our gifts and parts Jer. 9.23 17 5 6. 2 Chron. 25.8 God can easily disappoint us First Either by taking away our power to use our parts Amos 2.14 15. Secondly Or by taking away our will to use them 2 Sam. 3.18 21 23. Thirdly Or by giving greater parts at least for the present to our adversaries Isai 30.16 Fourthly Or by casting in some casual event 1 Kings 22.34 Fifthly Or by sending some unseen Angels to crosse us and to help our adversaries Josh 5.13.14 It is a like vanity to boast in our gifts and parts ascribing our good successes to them after Atchievement of our ends and desires as in confidence in them before hand Amos 6.13 Psal 44.3 5 6 7 8. Vse 2. To prevent the discouragement of such as want gifts and parts or meanes 2 Chron. 14.11 2 Cor. 12.9 It may moderate our feares in times of strong and formidable assaults against us Isai 51.12 13. It is a forgetfulnesse of God to feare creatures It may support us also in our weake provisions and strength against winter journeyes huge stormes and tempest c. Psal 46.1 3 93 3 4. The safety of Mariners and Passengers lives and estates lyeth not on Ropes or Gables Anchors or Ships Guns or Weapons but in the name and hand of the Lord he swadleth and ruleth the Sea Job 38 9 10 11. Vse 3. To remove the vulgar conceit of fortune and chance out of this place It is nothing but Gods disposing of occasions and events casual to us but counsels to him what is chance to others is the Lord to Job Job 1.21 chances are as much in Gods hand as times Psal 91.10 And therefore to beare all chances that befal us as befalling us from the wise hand and providence of the Lord. Eccles 9.12 12. For man also knoweth not his time as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them SOlomon had said in the former verse that it is not in men to attain the ends which they are best furnished with sufficiency of abilities to attain v. 11. A double reason or cause he giveth thereof First one in God Times and chances are in the hand of God and he causeth them to fall upon men in all their waies v. 11. Secondly the other in man his ignorance of his time the time that he should take for every action though he be fitted with ability to perform it v. 12. But this was formerly spoken to by Solomon in Chap. 8.6 Therefore this verse may rather be taken as an amplification of the reason given in the former verse There it was said Men are often disappointed because time and chance befell all their actions and affaires and that he amplifieth by an argument of equals Time also falleth upon man himselfe and chance therewith and this set forth by the adjunct ignorance of man of what times shall befall him And that amplified by the misery which thereby falleth suddenly upon man and that sudden misery is set forth by a twofold comparison first of Fishes taken in an evil Net secondly of Birds taken in a snare Doctr. The sonnes of men are commonly ignorant and uncertain of the times that doe befall them Gen. 27.2 Acts 20.22 James 4.14 Prov. 27.1 Eccles 11.2 6. Reason 1. From the Lords pleasure to reserve this as a soveraign prerogative in his own power Acts 1.7 Reason 2. To train up his servants to a childlike dependence on Gods wil James 4.14 15. also to a watchfull preparation for sudden changes Mark 13.35 36. Luke 12.35 to 40. Likewise to fruitfulnesse in doing all the good we can finde to doe for the present Eccles 9.10 Chap. 11.2 6. Besides to the obedience of faith and to follow God blindfold Foreknowledge of crosse events hindreth obedience Jonah 4.2 foreknowledge of good events maketh obedience mercenary as John 6.26 Reason 3. To surprise wicked men with sudden judgements as Birds in an evil snare and Fishes in a net Psal 37.13 73.18 19. Dan. 5.5 6. Vse 1. For a sad warning to wicked men not to continue in such an estate they know not what shall befall them what times shal come upon them but what evil doth come wil be sudden calamity Job 21.13 1 Thes 5.2 3. Vse 2. To reprove the vanity and impiety of such as consult with witches about the events of things and the times that should come over them What got Saul by the witch of Endor or Haman by sorcery or Balack by Balaam Vse 3. To learn us an holy use of our ignorance of our times according to Gods ends mentioned in the second Reason Eccles 9.13 to 18. 13 This wisdom have I seene also under the sun and it seemed great unto me 14 There was a little city and few men within it and there came a great King against it and besieged it and built great bulwarkes against it 15 Now there was found in it a poor wise man and he by his wisdom delivered the city yet no man remembred that same poor man 16 Then said I wisdom is better then strength neverthesesse the poor mans wisdom is despised and his words are not heard 17 The words of wise men are heard in quiet more then the cry of him that ruleth among fools 18 Wisdom is better then weapons of war but one sinner destroyeth much good SOlomon having observed in v. 11. that the battell is not to the strong bread is not to the wise In these two verses he giveth an instance of the disappointment of great strength by such a subject as was least able to resist it to wit by weak means in a weak subject and of the neglect of such a wise man The weak subject is first A little City secondly few men in it The great strength against it first There came a great King against it secondly he besieged it thirdly he built great bulwarks against it v. 14. The weak means A poor wise man found in the City and by his wisdom delivered the City v. 15. Which act of the poor man is amplied by the slender requital of that poor man expressed in an argument à Diversis yet no man remembred that poor man v. 15. All which passages Solomon setteth forth first by the Adjunct wisdom great wisdom which he observed in it v. 13. Secondly By the wise observations which he gathered from it First that wisdom is better then strength Secondly That a poor mans wisdom
First from the Folly and Wilfulnesse of Kings v. 13 14. Secondly Through the levity and inconstancy of the people v. 15 16. The folly and wilfulnesse of Kings he argueth from the meannesse and basenesse of that estate and that he aggravateth by an argument à majori of a far better estate of a wise child though poore above a foolish king though old and so for age venerable Preferring the low estate of the one above the highest estate of the other v. 13. And this he proveth by the effects of both their estates for the poor wise child out of prison commeth to raigne the other born and waxen old in his Kingdome becommeth poor v. 14. In declaring the levity and inconstancy of the people he noteth it as a vanity found in the people of all the Nations under the Sun First That there is no end or stay or rest of the peoples affections to their Princes and Governours Secondly That the people wil wax weary of the young Prince that shall come after the old King after they have tried his government v. 16. And both these he proveth by his own observation of all the people living in all Nations under the Sun and comparing the peoples dealing with the second child that shal stand up in the old kings stead v. 15. Doctr. There is a vanity and vexation of spirit that befalleth the estate of Kings and Princes partly through their own folly and wilfulnesse partly through the levity and inconstancy of the people Reasons of their Vanity through their own folly and willfullness First from the preferment of a wise Child in his worst estate above such a Prince in his best estate Childhood is despicable in any Eccel 11.10 1 Tim. 4.12 much more in Poverty Eccel 9.16 Old Age is honorable in any Levit. 19.32 much more in Princes Yet when a King though old is foolish and willfull a poor wise Child is better then he yea though the Child were a Captive a Prisoner For such a poor Child or Youth may out of Prison come to reign as Ioseph Genes 41.14.40 David 1 Sam. 18.23 Daniel 6.3 whereas an Old King may by folly and willfullness become poor as Pharoah Exod. 10.7 Saul 1 Sam. 28.15 Ioram 2 Kings 6.25 7 13. Nebuchadnezzar Dan. 4.33 Manasseh Jehoahaz Jehoiakim Jeconiah Zedekiah all of them Prisoners 2 Chron. 33.11 36.4 2 Kings 23.33 24.15 25.7 The occcasion whereof is 1 Gods delight to honour the humble and crush the proud 1 Pet. 5.5 Job 40.11 12. 2 Pride is the root of Willfullness Reason of their Vanity through the Levity of the People From their aptness to wax weary of any Prince or Governour 1 Sam. 8.7 2 Sam. 15.12 13. 1 Kings 1.11 And this springeth from want of attainment of their Ends in their Magistrates There is no end of all the People v. 16. Every thing resteth in the attainment of his End The End of Magistracy is set down 1 Tim. 2.2 This the People not Attending nor attaining they cannot rest Hence they are compared to waves of the Sea never still sometimes full Sea sometimes Low-water Psal 65.7 Rev. 17.15 Isa 57.20 Vse 1 To teach us that Royal state is no Sanctuary nor Preservative from folly and willfullness Not only wicked kings but all have had their Pangs and streins of folly Davids Numbring the People 2 Sam. 24.10 Adultery and Murder Solomons love of strange Wives and Toleration yea Countenance of Idolatry Asa his League with Benhadad Imprisonment of the Prophets and Trust in Physicians Jehoshaphat his affinity with Ahab and League with Idolaters Hezekiah shewing his Treasures to the Embassadors of Babell Josiah his War against Pharaoh-Necho Yea Willfullness found not only in Pharaoh Exod. 5.1 2. in Saul 1 Sam. 20.30 to 33. in Jeroboam 1 Kings 13.33 in Jehu 2 Kings 10.29 31. but sometimes in good kings in David 2 Sam. 24. 1 to 4. in Asa 2 Chron. 16.9 10. Causes hereof First Gods hand Psal 107.40 Secondly Satan 1 Chron. 21.1 Thirdly Great Places breed great Spirits whence Pride springeth that Leaveneth and hardeneth the whole lump Jer. 22.21 Fourthly Old Age is froward and stiff Fifthly Flatterers about Princes lead them into ill Ways for their own Ends and stiffen them in them Hos 7.3 5. Amos 7.10 to 13. 1 Kings 12.10 11. A Warning First To Princes to pray for a wise and learning heart 1 Kings 3.9 Secondly To People to strive with God for their Princes Psal 72.1.2 Vse 2. To refuse Admonition is a great folly even in a Prince even in an Old Prince 1 Kings 12.6 7 13. 2 Chro. 16 9 10. More hope of a fool then of such Prov. 26.12 12.1 It bringeth the Commonwealth into a snare Pro. 29.8 How much more foolish is this willfullness either in Meaner or Yonger People Vse 3. To teach us the Excellency of Wisdome which Youth yea Childhood and Poverty cannot Debase but it will arise to preferment And the Baseness of Folly and Stubbornness which Nobility and Age cannot honor Vse 4. To teach Parents to train up their Children to wisdome and therefore to Learning and Godliness and withall to break them of their willfullness that so they may be fit for preferment in the eyes of God and Men. Vse 5. To reprove the Inconstancy of People and the cause thereof their neglect of the right End of Magistracy 1 Tim. 2.2 Vse 6. To wean great men from Popularity the Peoples favor is unstable Joh. 5.35 Mattth 21.8 9. with 27.22 23 Eccles 5.1 2 3. Vers 1. Keep thy foot when thou goest to the House of God and be more ready to heare then to give the sacrifice of fools for they consider not that they doe evil 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon earth therefore let thy words be few 3. For a dream commeth through the multitude of business and a fools voyce is known by multitude of words IN this Chapter Solomon declareth the vanity found First in the performance of Gods worship v. 1 to 7. Secondly in marvelling and murmuring at oppressions in men of place v. 8. Thirdly in Riches v. 9 to 19. In declaring the vanity found not in Gods worship but in mens manner of performance of it lest he might seem with the prophane Mal. 3.14 to esteem it a vain thing to serve God he rather directeth men how to prevent such vanities then declareth the vanities which they fall into in Gods worship His direction in these three verses is First in generall to take heed or look wel to our waies when we enter into holy publike assemblies v. 1. Secondly in particular To draw nigh to heare Whereof he giveth a reason from the folly of all sacrifices without drawing neer to heare v. 1. Which is amplified by the Reason thereof taken from the evil of such a worship and their ignorance of that evil who
the one against the other to the end that man should finde nothing after him DOct. Whatsoever the estate of times be it is out part to consider the work of God as so disposing the times and in setting good and evil times one against another and accordingly in good times to be in goodness and in ill times to look at Gods hand as only able to amend therein As who should say look not at the creature as the chiefe agent in the estate of the times but consider his hand in all estates and make use of them as his hand leadeth unto Job 1.21 1. It is Gods work first to send 1. Good times 2 Chron. 2.11 2 Evil times Prov. 28.2 Secondly to set good and evil times in a vicissitude or enterchange one contrary over against another Jer. 18.7 9. In good times first God maketh mens or at least some chiefe mens hearts and waies right before him 1 Sam. 13.14 Secondly God giveth them a right course and good success in their proceedings Jer. 22.15 16. 2 Chron. 17.3 4 5. In evil times first God giveth men up to the crookedness of their own hearts and waies Psal 125 5. 81.11 12. 2 Chron. 28 1. Secondly God sendeth them cross and crooked issues of their waies 2 Chron. 28.1 to 6. v. 16. to 20. Ier. 22.17 18 19. Psalm 18.26 2. God setteth these good and evil times enterchangeably one against another Sauls times were bad the times of David and Solomon good Rehoboam and Abijam bad Asa and Iehosophat good Ioram and Ioash bad Vzziah and Jothan good Ahaz bad Hezekiah good Manasseth and Amon bad Josias good his successours to the captivity bad after the captivity good Reason 1. From Gods peoples abuse of Prosperity unto selfe confidence Psal 30.6 7. and Luxury Deut. 32.15 Hence followeth calamity and adversity Reas 2. From the humiliation and Reformation of Gods people in adversity Hos 5.15 with chap. 6.1 2. Reas 3. To the end we should finde nothing after God as in the Text. To wit first no stability in the creature but unsetled vicissitudes Secondly No fault in God and his administrations So the phrase and word is taken Iohn 14.30 Iob 31.7 3. Accordingly it is our parts in good times to be in goodness v. 14. Implieth First to be in a good frame Secondly to take a good course Thirdly to be of good cheer or comfort to be joyfull As husbandmen make Hay when the Sunne shineth and Marriners hoyse up and spread abroad their sailes when the wind bloweth faire Acts 9.31 Reas 1. From Gods expectation of store of good fruit in such times Isa 5.1 to 4. Reason 2. From Gods sudden change of times when they are thus abused Isay 5 5 6. Deut. 28.47 48 In evil times to look at Gods hand as only able to amend them Prov. 21.1 Reason 1. From Gods soeveraign power over first Mens hearts Prov. 21.1 Secondly the change of times Acts 1.7 Psal 31.15 Reason 2. From the unprofitableness of all the use of creature-means and helps without God Isay 22.8 to 14. Hos 5.13 14. 2 Chro. 28.20 21. Vse 1. To teach us in all the estate of times not to look so much at the Creatures or Instruments but at the hand of God If Princes be wicked God giveth such and the People into their hands Hos 13.11 Zach. 11.6 If Princes be good the Lord giveth such as a favour to his people 2 Chro. 2.11 Heathens could say Deus nobis haec otia fecit Vse 2. To teach us whatever the times be not to look at them as unchangeable for God wil set one of them contrary to another and we know not how soon Vse 3. To teach us therefore in good times to be in goodness that is First be in a good and thankful frame Secondly take a good course Acts 9.31 be fruitful Thirdly be of good comfort Break off from sinful courses It will prolong tranquillity Dan. 4.27 Vse 4. To teach us in ill times not chiefly to quarrel the creature muchless to quarrel Gods providence Isay 8.21 Neither to imagin that we can redress the evil of the times by our own wisdom or power No look we rather up to God who can make streight that which is crooked both in mens hearts waies or estates And therefore use we such means as may prevaile with him so to doe Means First Let our uncircumcised hearts be humbled to accept of punishment of our iniquities and to confesse our iniquities and the iniquities of our fathers where we have Confession and Contrition Lev. 26.40.41 Secondly look up to Christ our Redeemer the Prince of the Kings of the earth to deliver us Judg. 10.15 Thirdly serious Reformation Judg. 10.15 Eccles 7.15 16 17 18. 15. All things have I seen in the daies of my vanity there is a just man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in his wickedness 16. Be not righteous over much neither make thy selfe over wise why shouldest thou die before thy time 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time 18. It is good that thou shouldest take hold of this yea also from this withdraw not thy hand for he that feareth God shall come forth of them all COherence see in verse 11 12. Doctr. In the best times of Church and Commonwealth a wise man may observe there are just men that perish in their righteousnesse and there are wicked men that continue long in their wickedness By perishing sundry understand crushing and breaking or oppression in their righteousnesse in their righteous and just cause as Naboth in Ahabs time 1 Kings 21.13 and Abimelech in Sauls time I Sam. 22.16 18 19. But it will be hard if not impossible to shew such an instance in Solomons time though in Davids time Vriah so perished but that was before Solomon was born But he speaketh of what he had seen in his time By a wicked man continuing long in his wickedness they understand prolonging his daies or his life in wickedness But his life is not in the Text. And if that were the sense it would cross his reason which he giveth in v. 17. why they should not continue long in wickedness taken from the shortness of the lives of such for why shouldest thou die before thy time I take it therefore by a just man is meant such a just man as is just in his own righteousnesse and at last decayeth and perisheth in it The same word is translated voyd Deut. 32 28. voyd of counsel is perishing in their counsels So the rich man is said to fade away and perish in his waies as the flower perisheth and sadeth in the heat of the Sun John 1.11 Thus the Jewes establishing their own righteousnesse Rom. 10.3 perished in their righteousnesse and did not obtaine the righteousnesse of Christ Rom. 11 7 and 9 31 32. And thus Solomon might observe many in his age and
things those outward things would be as treasure to him which Christ denieth Reason 1. From the corruption and changeableness of outward things Matth. 6.19 and therefore they cannot be certain evidences of an unchangeable and uncorruptible estate Reason 2. From the like events and successes and estates to all Eccles 9.2 Good name to Demetrius 3 John 12. as wel as to the false Prophets Luke 6.26 Wealth to the rich Epicure Luke 12.16 as wel as to Abraham Gen. 24.35 and to Isaac Gen. 26.12 Pleasure to the wicked Job 21.11 12. as wel as to the godly Eccles 2.10 Health and strength to Epicures Psal 73.4 as wel as to Caleb Josh 14.11 Beauty to Absolom and such 2 Sam. 14.25 Prov. 11.22 as wel as to Sarah Rebecca and Rachel Long life to Ismael Gen. 25.17 as wel as to Isaac Gen. 35.28 Learning wisdom to the Aegyptians Acts 7.22 as wel as to Moses Daniel Acts 7.22 Dan. 1.17 Crosses to Bastards Psalm 78.33 as wel as to sonnes Psalm 73.14 Hebr. 12.8 Sicknesse to the disobedient Deut. 28.59 60. as wel as to David Psalm 41.8 Poverty to Jobs scorners Job 30.3 as wel as to Lazarus Luke 16.20 Sudden death to the disobedient Psalm 55.23 Prov. 29.1 as wel as to Jeroboams good sonne 1 Kings 14.12 13. Violent death Jonathan died in the field and by the hand of the uncircumcised as well as Saul 1 Sam. 31 1 2. Reason 3. From the curse and vanity that lyeth upon all the creatures by the fall Gen. 3.17 It is a bondage to the creature to minister to the wicked not to minister to the godly Rom. 8.20 21. This is the reason of the former Reason Object Did not Cain know Gods acceptance of Abel above himselfe by an outward signe of fire from heaven or the like Gen. 4.4 5. Answ That was a miraculous event as was also the fire that fell upon Eliahs Sacrifice 1 Kings 18.38 But Solomon speaketh of ordinary common events Object 2. But is there not great difference of a godly mans bearing the events and estates that befall him and a wicked mans bearing his Answ Yes But Solomon speaketh not of outward fruits but outward events Object 3. Psalm 41.11 Answ David knew not the favour of God from the outward deliverance but from the grace of God secretly revealed in it So any benefits sprinkled with the blood of Christ may hold forth everlasting mercies Psalm 136.23 24 25. Vse 1. Against Papists First then outward prosperity is no certain sign of the Church though Bell trmin make it his fifteenth note De Notis Ecclesiae l. 4. c. 18. Secondly who abuse this place from the corrupt vulgar Latin Translation to undermine and destroy the assurance of faith of the love of God to a faithful soule against evident Scripture 1 John 3.14 c. 1 Cor. 2.12 Rom. 8.16 2 Pet. 1.10 It is a whorish Church that bringeth not up her children to know their father Vse 2. To teach us to judge wisely of the chastisements of the godly not to misconstrue Gods meaning in them to our selves or others lying under them Psalm 41.1 2 3. This mis-judging was the sinne of Jobs friends for which Gods wrath was kindled Job 42.7 Vse 3. To warn wicked men neither to blesse themselves in their prosperity as if that were a signe of Gods favour Zach. 11.5 Nor in their adversity to promise to themselves impunity in another world because they have their punishment in this world Vse 4. To exhort to look at things within us and from us for the knowledge of Gods love to us Within us 1. The testimony of the spirit Rom. 8.16 1 John 3.24 2. The gifts of the spirit accompanying salvation Acts 16.30.31 1 John 14 18 19. From us our election of God to be our God Psalm 73.25 Doctr. 4. All the sonnes of men are ranked into two sorts Righteous or wicked good men or sinners clean or unclean Malac. 3.18 1 John 5.19 Reason 1. From Gods eternal purpose to make all the vessels of the house of the world either to honour or dishonour Rom. 9.21 Reason 2. From the different original root of all men either flesh or spirit John 3.6 Reason 3. From the two different waies that all men take Matth. 7.13 14. 1 John 3.7 8. Reason 4. From the largenesse of the two covenants dividing all men between them Gal. 3.10 4.24 c. Rom. 6.14 c. 8.1 5. Reason 5. From the integrity of the whole man required in Gods service which being wanting men serve the divel Matth. 6.24 Acts 26.18 Colos 1.13 Vse 1. Against purgatory for presuppose the truth of the doctrine and there be but two places for these two sorts to be bestowed in after this life Matth. 25.32 c. Vse 2. To try what our estate is every one of us belongeth either to one of these sorts or to the other Marks of difference besides the former difference mentioned in the reasons 1. What people doe we belong to to such we are gathered after death Numb 20.24 Gen. 25.17 2. Where is all a mans delight Psalm 16.3 Psalm 26.5 139.21 22. and communion Psal 120.5 thither shall he be gathered after death and not with the contrary Psalm 26.9 If we delight in men for righteousness sake then the more righteous they be the more we delight in them Psal 16.3 Doctr. 5 All the righteous in the world are also good and clean offering Sacrifices and fearing Oaths And all the wicked are also unclean sinners negligent Sacrificers and fearlesse swearers Good as first filled with good Treasure Matth. 12.35 Secondly bringeth forth good fruit Matth. 7 18 and so fitted for good uses 2 Tim. 2.21 Not so the wicked Matth. 12.35 Tit. 1.16 Clean First by imputation of the righteousnesse of Christ Ezek. 36.25 Secondly by sanctification of the spirit Esay 43.3 Psalm 73.1 The wicked are neither Matth. 7.23 The sinner erreth first from the rule or way Psalm 14.3 Secondly from the mark or end Prov. 16.25 Sacrificing as first observing Gods stratute-worship Psalm 119.5 Secondly setting their hearts and delight and cost upon it 1 Chron. 29.3 21.24 Gen. 4.4 This the wicked either neglect altogether 2 Chron. 15.3 Psalm 119.155 Or perform perfunctorily Malac. 1.7 c. The Righteous fear an oath first As not daring to take it in vain Secondly as observing it religiously when taken Josh 9.19 2 Sam. 9.1 Not so the wicked Hos 4.2 Jer. 23.10 Ezek. 17.18 19. Vse For triall of our estates whether we be righteous or wicked by these fruits Eccles 9.3 to 6. This is an evil among all things that are done under the Sun that there is one event unto all yea also the heart of the sons of men is full of evil and madnesse is in their heart while they live and after that they goe to the dead 4. For to him that is joyned to all the living there is hope for a living dog is better then a dead lyon 5. For
as Gen. 16.6 Unlawful things or things lawfull but out of our Calling are not to be done though they be in our hand Micah 2.1 Secondly that which falleth within the compasse of our power and ability as the phrase is used Gen. 31.29 Otherwise though it be in our calling yet having power we may omit it 2 Sam. 3.39 Thirdly that which God giveth us opportunity and occasion to doe as the phrase is used 1 Sam. 10.7 Gal. 6.10 Eccles 11 2 6. Reason 1. From the vacancy and cessation of all business in the grave whether thou goest as in the Text. No work no performance or accomplishment of any business No device The Hebrew word signifieth two things First a device or cunning engine 2 Chron. 26.15 Secondly an account as Eccles 7.27 Both here meant In the grave there is no ability or opportunity either to devise or invent any good Or to make up or cast up any accounts Nor knowledge to understand truth or falshood good or evil Nor wisdom to consider of any good ends or of any good means leading thereto Reason 2. From the love which we owe to God and the measure of it which is with all our might Deut. 6.5 Reason 3. From our stewardship and Gods Lordship of that which God putteth into our hands The work is the Lords as our soveraign master 1 Cor. 16.10 Church work Jer. 48.10 Warlike execution 1 Sam. 14.45 wrought with God Col. 3.23 24. Servants work we are but Factors for him There is an heavy curse upon negligence in his work Jer. 48.10 Vse 1. To reprove first inordinate walking without a calling when the hand findeth nothing to doe Matth. 20.6 Secondly negligence in a calling where the hand putteth not forth his might Prov. 10.4 Vse 2. To exhort all men to a conscionable faithfulnesse and diligence in all the worke your hand findeth to doe The three reasons in the Text are as so many motives Besides First Satan bestirreth himselfe busily and setteth all his instruments aworke to choake the worke of reformation with store of tares Secondly The more improvement of our talents here the greater will our reward be in heaven Luke 19.16 17 18 19. yea it will ashame us to receive such a plenteous recompence of reward for so small service There will be rest enough in the grave Isai 57.2 And recompence enough in heaven 1 Cor. 15.58 Thirdly The hands of our fellow-labourers faint in England what through multitude of variety of worke and what through mists and fogs of temptations about them Neh. 4.10 Vse 3. To teach men to finish and perfect their accounts with God and man here for there is no perfecting accounts in the grave Luke 16.2 Vse 4. To look at the whole course of our lives as a journey to the grave whether we goe to worke or to meat or to Sea or to Church or to Law or to Field to the grave we are going Which is a matter First Of Admonition to carnal persons to hasten spiritual preparation Secondly Of consolation to the godly and warning also against security Rom. 13.11 Eccles 9.11 11. I returned and saw under the Sun that the race is not to the swift nor battell to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all IN the former Chapter Solomon had observed this vanity that it often befalleth the righteous according to the worke of the wicked and to the wicked according to the worke of the righteous verse 14. This vanity Solomon hath amplified in the latter end of the former Chapter and in the former part of this Chapter by sundry arguments Amongst other arguments he amplified it with this observation that all events fall alike to all to the good and to the evil cleane and uncleane holy and prophane And least it should be said that godlinesse or holinesse and uncleannesse make no great difference in mens actions but as Rabshakeh said wisdome and strength are for the warre Isai 36.5 so events fall out as wisdome and strength swiftnesse or speed skill or knowledge doe direct them Solomon here denyeth that and telleth us it is not in the power of the likelyest meanes to attaine their ends or to effect their worke And this he sheweth us in five instances 1. The Race is not to the swift 2. The Battel is not to the strong 3. Bread is not to the wise 4. Riches are not to men of understanding 5. Favour either of Princes or people is not to men of knowledge And besides he proveth it First By a reason or cause thereof in God taken from the over-ruling power of the higher cause or Agent Gods disposing of time and chance for saith he Time or Chance or Occurrence commeth to all these The word translated Chance here is translated Occurrent or occurrence 1 Kings 5.8 4. Secondly By a reason or cause in man his ignorance of his time which is amplified by the calamity or misery following it verse 12. Doctr. 1. Men of the best abilities and sufficiencies for any worke doe often meet with the like events and disappointments as they doe that want them Swiftest men and horses are ablest and most sufficient and most fit for the Race yet the Race is not to the swift why then it is to them that want swiftnesse it is to the slow The strong are best able to win the Battel yet the Battel is not to them why then it is to the weake men of wisdome are most like to cast about for meanes of subsistance for bread Prov. 21.20 yet bread is not to the wise and then it is to simple people Men of understanding are most likely to attaine riches yet riches is not to them but to shallower heads Men of knowledge are most likely to win favour from high and low yet favour is not to men of knowledge but to ignorant men Psal 33.16 17. Amos 2.14 15 16. 1 Sam. 17.50 2 Cor. 11.27 Reason 1. Because chance or occurrence commeth to all these that is some occurrence which Gods providence casteth in by the way that disappointeth all the most likely meanes and abilities As the stone that was cast out of Davids sling chanced by Gods providence to fall and to sinke into Goliahs forehead 1 Sam. 17.49 Reasons why God doth cast in such Occurrences 1. From his own Soveraign prerogative in disposing of all events and effecting all workes Ephes 4.11 To make a thing be is the act and name of Jehovah which he will not communicate to the creature Isai 42.8 Lament 3.37 Hence in a mans own strength no man prevaileth 1 Sam. 2.9 Reason 2. From the creatures abuse of his talents First Either by confidence in them without God Isai 10.12 to 29. Ajax thought it was for cowards and weaklings to call upon God for succour not for him whence he was foiled Secondly Or by arming them and using them against God
Sui domicilij architectrix how commeth the soul to worke so skilful and curious a Fabrick which it knoweth not nor can shape the like when it is growne up to ripest understanding skill and experience Onely it is the worke of the Lord who when he pleaseth to concurre the worke is carried on effectually Also the way of the spirit It is an hidden secret to us if spirit be extended farther to signifie breath as often it doth how the childe in the wombe can take its breath twenty weeks in the wombe If it breath not how doth the childe live If it doe breath how commeth it to passe it is not stifled in the wombe The way of the bones of her that is with childe For so the way may be repeated from the former part of the sentence How they come to be opened to give passage to the Infant or how closed and shut againe and both without breaking And how in some soon and easily in others late and hardly Job 10.10 11 12 Psal 139.13 to 16 So is it in all the great workes of God which we doe transact or passe through As in our regeneration John 3.8 Chap. 1.13 In our victories over many and great corruptions and temptations So in mens publick vocations It seemed an incredible worke to Moses to deliver Israel from Pharaoh So to Hester to worke deliverance for her people So to Samuel to annoint a King against Saul 1 Sam. 16.2 So to Nehemiah to repaire Jerusalem yet according to the good hand of God it was done Neh. 2.8 So to Zerubbabel to build a Temple which required Solomons Treasure Hag. 2.1 2 3. c. Vse 1. To teach women with childe not to faint under the danger or difficulty of their Travel but to look up to God who worketh all God as he hath given a soul to the childe you know not what way and as he hath fashioned the bones of the childe you know not how so he it is that worketh safe and comfortable deliverance Isai 66.9 Vse 2. To encourage men to undertake the workes of their calling though never so difficult and dangerous go on be doing Little doth any many know by what weake meanes God bringeth mighty things to passe Wherefore hath God so mightily stretched forth his powerful Arme in our first comming into the world but to give us a pledge from our tender yeares of his power and readinesse to assist us in all the workes he hath to doe by us Isai 46.3 4. Vse 3. To stirre us up to give up our selves to the Lord in the new birth especially which though it be a great worke and difficult yea impossible to flesh and blood yet we little know when God is pleased to set in how much may be wrought beyond what we can aske or thinke Eccles 11.6 6. In the Morning sow thy seed and in the Evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good COherence see in verse 5.6 Doctr. 1. The works or labours of a man in his course and calling they are his seed The Metaphor is borrowed from husbandry who sow their seed in all seasons Morning Evening Winter Spring Hos 10.12 Prov. 11.18 Psal 126.5 6. Job 4.8 Vse 1. From the proportion our workes have to fruite whence they are often called fruits Phil. 1.11 Col. 1.6 Matth. 21.34 Rom. 1.13 Now it is an usual thing in nature that the seed of all fruitfull trees lieth in their fruits Gen. 1.12 Reason 2. From the smalnesse of it in it selfe Matth. 13.31 yet yielding great growth and encrease Gal. 6.6 7. Psal 126.5 6. It was a small seed that word 2 King 5.8 yet brought forth great Increase Reason 3. From the lying of it for a time as it were under the clods ' and furrows of the earth in obscurity seeming rather to fall into losse then to promise increase Psalm 126.5 Vse 1. To provoke to sow precious seed let our waies be fruitfull and fruitful in the best works No fruit but hath his seed in it and the better the seed the richer the Harvest every man in his calling let him doe his works of the best Vse 2. To encourage every man to wait for a greater increase of his labour then it is worth The seed is little worth to the harvest 1 Kings 19.19 20. Doct. 2. Our ignorance and uncertainty of successe of our labours in our callings should not dishearten us but rather encourage us to a greater diligence and fruitfulness in them Acts 20.22 Reason 1. From the strict account we must give of our time and Talents unto God Ephes 5.15 Matth. 25 26 27. Reason 2. From the abundant recompence of reward to fruitfulness in good duties 1 Cor. 15.58 Reason 3. From the greater hopes of a more plentifull harvest when more variety of seed is sown if one miscarry the other may take yea and none will be lost The Merchant that tradeth in many barks is more like to see a safe return of some Reason 4. From the greater exercise of faith hope and patience where events are uncertain 2 Cor. 5.7 1 Cor. 9.10 Jam. 5.7 Vse 1. To exhort to fruitfulness in our course and calling upon all occasions and opportunities In the morning sow thy seed in the evening let not thy hand rest Seed in the Garner multiplieth not yea rather decreaseth and corrupteth Minister in his calling 2 Tim. 4.1 2. Magistrate in his Psalm 101.8 Every man in his Prov. 10.4 5. Vse 2. To perswade us to contentment in ignorance and uncertainty of events and learn we rather the more dependance on the Lord for his blessing and be more thankfull for any good success at any time Vse 3. To be more fruitfull in that which is good for our ignorance sake of the events of our labour Text. Eccles 11.7 8. 7 Truly the light is sweet and a pleasant thing it is for the eies to behold the Sun 8 But if a man live many yeers and reioyce in them all yet let him remember the dayes of darknesse for they shall be many all that commeth is vanity COherence see vers 1 2 3. These words express and declare the fourth wholsome instruction which Solomon giveth to men that live in the ruinous times of a civill State wherein he teacheth all men this holy duty that however the times here may fall out to their own particular yet to remember the dark times that remain after this life is ended and therefore so to provide and prepare in this life as that we may with comfort leave it Which duty Solomon requireth may not be neglected notwithstanding three divers things which might occasion the neglect of it First the sweetnesse of life for the present v. 7. Secondly the long continuance of life to some men Thirdly the prosperity and comfortable estate that may befall some men in their long life Yet to remember first the daies of darknesse which
wrong end But Solomon doth well to tell us plainly how it fell out with him upon his labour so bestowed that we may also see what we may expect in the like case Vse 1. To teach Schollars that labour for natural or civil wisdome and other men that labour for wealth or honour or pleasure not to expect or seek greater happinesse in them then they are able to yeild If we do we shall finde our labour lost yea wearysome to us in the end These things we may labour for but not as our chiefest good but to some further higher end If these things be the top of our hopes and desires and the last end of our labour we shall lose our labour and happinesse both Obj. But doe not many Schollars that seek for no further happinesse then learning and wisdome finde good contentment therein free from such hatred of their labours And so doe not many worldlings finde the like in their wealth c. and never think their labour lost Answ True But such men never cast up their accounts as Solomon here did to see whether they have indeed found true cause of contentment true happinesse indeed in these things If they had or did doubtlesse they would finde no better issue then Solomon had done Verse 12. Doctr. 2. It is a wearysome and odious thing to seek happinesse in those things which we must leave behinde us As Solomon was to leave all those great works behinde him which he had wrought by his great wisdome and wealth together with all the comforts which they afforded him 1 Tim. 6.7 8. Reason 1. From the great need we stand in of happinesse when we depart hence yea then have we most need of it if otherwise we then fall of it we become eternally miserable Vse 1. To shew the excellency of godly men above others they carry the happinesse with them which others leave behind them Prov. 12.26 When a wordly wealthy man hath made his will and left all his estate to such and such what hath he left himself to carry away with him but the anguish and misery of a guilty conscience and the expectation of worse Vse 2. To exhort therefore to labour more for godlinesse then all earthly blessings It is indeed great gaine which will go currant in this world and that which is to come 1 Tim. 6.6 and 4 8. It is a great gaine that bringeth Gods blessing and no sorrow with it Prov. 10 22. Doct. 3. A wise man may have a son grown up to mans estate and yet be uncertaine what he will prove when he commeth to enjoy his fathers living Solomon was old before he fell to Idolatry 1 Kings 11.4 and some yeares he must needs spend in building those Temples to his wives Idols after which time he wrote this Book so that now he was become very old And therefore Rehoboam could not be young when he wrote it for he wrote it not long before his death and at his death Rehoboam was 41 yeares old 1 Kings 14.21 And yet Solomon notwithstanding all his wisdome and deep insight into the nature of all the creatures and into the manners of men he was not able to say whether his son would become a wise man or a fool Reas 1. From the government of wise Parents over their children which keepeth them in from shewing forth their own spirits Donec liberius vivendi sit copia Adoles centulis quî vitam scires aut Ingenium nosceres dum aetas metus magister prohibebant Reason 2. From the change of outward estate which often changeth inward conditions Honores mutant mores Sixtus an humble crouching Cardinal but none so resolute and stour a Pope A Cardinal of the Spanish Faction a Pope against Spaine Reas 3. From the various dispositions of some young men especially Rehoboam himselfe sometime doth foolishly after his comming to the Kingdome 1 Kings 12.14 sometimes wisely 2 Chron. 11.5 to 12 23. If he were thus various after he came to the Crown how much more before Vse 1. To teach youth to take notice of their own uncertainty of spirit that they may more seek to be established with grace Vse 2. To teach Parents as much as may be to season their children with grace and to teach them in the Trade of the best wayes especially and then are they most likely to foresee their constancy Prov. 22.6 Vse 3. To exhort Parents to traine up their children above all graces to humility For pride is the only sin for which God is wont to strike with madnesse Dan. 4.30 31 32. That other cause of destraction to wit spiritual anguish through brokennesse of spirit Psal 88.15 which Heman fell into will not blemish reputation of wiseome 1 Kings 4.31 God is wont to heal it Doctr. 4. It is a wearysome vanity tending to make a man to despaire of all his labours a wise man and an honest man to leave his estate either to an heire of whose wisdome he is uncertaine or to any who hath not laboured after wisdome and honesty verse 19.20 21. This double vexation befell Solomon first he was uncertaine what his son would prove wise or foolish 2. He saw for the present he took paines neither for wisdome nor equity or honesty as himselfe had done yea it may be he also foresaw what losse of his estate might befall his son ten parts of it to fall to Jeroboam a man that made Israel to sin And yet in Libanus and other parts of Israel Solomon had built much 1 Kings 9.19 Reason 1. For so a wise man is likely to be a drudge to a fool an honest man to a wretch a painful man to an idle Vse 1. To weane wise men and so all men from voluptuousnesse that is from placing their happinesse in earthly comforts Otherwise it would never have thus vexed Solomon to have been uncertaine of his heire For it would have contented him and ought so to have done 1. To have enjoyed the comfort of his own labours himselfe whilst he believed Psal 128.2 2. To have employed them in his life time to the good of others 3. To have trained up his heire with as much good education as he could 4. To have disposed his estate at his death as wisely as he could 5. To cleare doubtful events to God who disposeth of all things wisely and justly Vse 2. To moderate mens eager pursuits after wealth little know we what manner of men we labour for 3. To reprove our carnal confidence who thinke to make sure to leave our estates in a good hand and there to abide from one time to another A thing more then Solomon could foresee or provide for 4. To moderate our judgements when we see mens estates fall into the hands of foolish and prodigal heires not streight to think they were ill gotten Solomon had laboured in equity as well as in widome and got all his estate honestly yet it was scattered ten parts of it in
his sons dayes in the hands of a stranger Doctr. 5. To seek felicity in wealth and pleasure c. will put a man to continual griefe and restlesnesse day and night verse 22 23.1 Tim. 6.10 Riches and pleasures are as thornes not onely to choake good seed in us Luke 8.14 but also to prick and pierce our selves with many sorrowes Reason 1. Their multitudes are a burden Eccles 5.12 as many cloathes on a mans bed will put him into a swear and not suffer him to sleep so multitudes and abundance of wealth For they carry with them many Cares Feares and Uncertainties Vse 1. To weane us from seeking such troublesome comforts Labour we for riches so as we may have them with Gods blessing which addeth no sorrow Prov. 10.22 Vse 2. To exhort to labour for spiritual treasure which makes our sleepes sweet and our dayes comfortable Job 35.10 Psal 77 6. Prov. 15.15 Eccles 2.12 to 23. WHen Solomon saw that the exercise of his wisdome about the creatures and his employment of all the creatures unto delight which he calleth madnesse and folly did neither of them satisfie his heart but both of them alike yeild him vanity and vexation of spirit it gave him occasion to consider whether they were not both of them in comparison equal or what excellency there was in the one above the other And this he could as well as any undertake because he excelled all men in wisdome 1 Kings 4.30 and Chap. 3.12 Doctr. 1. A wise man that shall compare together wisdome and folly that is the exercise of wisdome about the knowledge of the creatures and the employment of a great estate to try what chiefe good there may be found in creature comforts shall finde as much excellency in wisdome above folly as in light above darknesse in sight above blindnesse verse 13.14 See this opened and applyed in the notes on pag. 42 43. Doctr. 2. Though the excellency of wisdome above folly he as great as the excellency of light above darknesse and of sight above blindnesse yet one event happeneth both to the wise and foolish which Solomon proveth by instances both 1. Dye alike 2. Are forgotten alike vers 14 15 16. Reason From the condition of the creatures they are temporal and serve to support a temporal and mortal life but when this life is ended we leave them and they leave us Vse 1. To teach wise men and fooles too to prepare and provide for another life and honourable remembrance after it by another course then either wisdome or wealth Faith is the onely way 1. To eternal life Joh 11.25 26. 2. To honour Hebr. 11.2 Doctr. 3. To consider the like event befalling to the wise and to the foolish it may breed in a wise man that exerciseth all his wisdome and labour about creatures and creature-comsorts deep discontentment sadly to be weary both of his wisdome and of his life and of all his labour wherein he hath exercised his wisdome under the Sun Verse 15. Why was I then more wise Verse 17. Therefore I hated life Verse 18. Yea I hated all my labour Verse 20. And I went about to cause my heart to despaire of all my labour Reas 1. From discerning the equality of the like event to himselfe as to the foolish to wit 1. To dye 2. To be forgotten 2 From the necessity of leaving all vers 18. 3 From the uncertainty of the wisdome or folly of such to whom he shall leave it verse 19. in likelyhood to leave all to such as have not laboured in wisdom knowledge and equity as Solomon left all to Rehoboam who was foolish and weake 1 Kings 12 8. 2 Chron. 13.7 Jereboam who though industrious 1 Kings 11.28 yet laboured not in equily 4 From the portion which a wise man reapeth of all his labours to wit sorrow griefe restlessenesse by night verse 22. Quest But was it well done of Solomon thus to be discontented and weary of these good gifts of God 1. His wisdome 2. His life as well as of his labour Ans No But Solomon did well thus to confesse his own distemper before the Church to let them and us all see what we shall get by imployment of our wisdome and great estates to seek happinesse in creature-comforts To exercise our wisdome in the knowledge and study of the creatures to employ them or to teach others to employ them in Physick and Chyrurgery it would never have made a man weary of it in that course And in like sort to employ our great estate in due supportance and refreshment of our selves education of our families maintenance of Church and Commonwealth succour of poor widdowes and fatherlesse as Job did would never have made a man weary of his Labour But to try to seek what happinesse might be found in all creature-comforts that is it which is vanity and vexation and maketh a man weary of wisdome life labour As if a man should employ his wisdome Art and skill in the Secrets of nature and lay out a great estate to finde the Philosophers stone what shal he finde at length but cause to be weary of his wisdome life and labour so bestowed in vaine Reas 1. From the curse of God upon wisdome wealth and labour bestowed upon an end which God never ordained them unto Vse 1. For a warning to Schollars not to blesse themselves in all the wisdome they get by the study of the creatures nor in all the labour they take about that knowledge so as to make it their end to excel herein but so to subordinate all to some of Gods ends that he may accept them and their labours least otherwise he make them weary of all thorough discontentment Vse 2. To teach men of estates not to blesse themselves in their great estates nor in all the creature comforts they can get by them It will at length leave them in deep discontentments Vse 3. To teach us so to use our wisdome and estates as the employment thereof the fruit thereof may not dye with us but may be carried along with us Rev. 14.13 Then it will not grieve us as it did Solomon verse 18. to leave our labours behinde us Vse 4 To endeavour faithfully the good education of our children that whether they prove wise or foolish we may have comfort in our conscionable care of their good And we faithfully endeavouring their good shall finde God ordinarily blessing our endeavours so far to them as we shal leave all behinde us to them with comfort Eccles 2.24.25 26. 24. There is nothing better for a man then that he should eat and drink and that he should make his soul enjoy good in his labour This also I saw that it was from the hand of God 25. For who can eat or who else can hasten hereunto more then I 26. For God giveth to a man that is good in his sight wisdome and knowledge and joy but to the sinner he giveth travel to gather and to
heap up that he may give to him that is good before God This also is vanity and vexation of spirit THere is no good in man that he should eate and drinke c. even this I saw that was from the hand of God c. Solomon having said that man hath no portion out of his labours but griefe for his travel verse 22 23. he here rendreth a reason of it taken from the continent or efficient cause of goodnesse which he saith is 1. Not man it is not in his power to reach it or give it 2. But God whatever good we receive verse 24. whereof he rendreth a double reason 1 From his own experience verse 25. himselfe was as able and ready to seek good in the creatures as any and yet he could get no other good out of them then as it is said vers 22 23. 2 From Gods manner of dispensing these good things of this life to wit the wise joyful use and benefit of them to the good man the travel about them to heape them up to the sinner and that also for the good mans use verse 26. which argueth that the finding of good by all our labours and travel is not in mans hand but Gods Whereupon he addeth this usual Epiphonema that this also is vanity and vexation of spirit verse 26. There is no good in man or in the power of man So I translate the words in the same sense as the same words are translated Chap. 3.12 Doctr. 1. To enjoy any good by our labour yea so much as to eate or drinke with comfort is not in mans hand but it is the gift of God Jam. 4.13 14 15. Eccles 3.12 13. There is a threefold good which our soules might enjoy by our labours 1 The having of the creature 2 The use of it 3 The benefit of that use None of these is in the power of our labours to attaine unto 1 Not the having of the creature it selfe Eccles 9.11 Levit. 26.19 20. Deut. 8.17 18. 2 Nor the use of it either to our selves which may be intercepted as the use of meat and drinke 1 By sicknesse Psal 107.18 Job 33.20 2 By sadnesse Psal 42 3 and 102 9. and 80.5 3 By sodain feares and dangers 1 Sam. 30 16 27. 1 Kings 7 19 20. Psal 78 30 31 4 By Covetousnesse Eccles 4.8 6.2 5 By scruple of Conscience Acts 10 13 14. or to others 3 Nor the benefit of the Use which is cheerfulnesse and joy in it the refreshing and nourishing which the creature might yeild Haggai 1 6 Acts 14 17. The benefit of doing good to others is acceptance but that is of God too Rom. 15.31 Reas 1. Since the fall the good which God put into the creature Gen. 1 31 is accursed to us for our sin so that now labour and sorrow is all our portion from the Creature Gen. 17.19 2 Goodnesse residing chiefly in God is to be found in the creature only by participation and that at his pleasure Matth. 19 17. By Adams fall goodnesse is devoted to the second Adam to wit the goodnesse of the creature Heb. 2 6 7 8. Hence from him it is derived to us Vse 1 To reprove First confidence in our selves for the getting of this or that good by any means we can use Jam. 4.13 14 15. Secondly acknowledging the good we have to have come from our own meanes Hab. 1.16 Amos 6.13 Thirdly The abusing of meares and drinkes and other creatures to vanity ryot and mischiefe c. the gifts of God are to be used to his service and praise Hos 2.8 9. Vse 2. To exhort to look up unto God for the finding of good in all the meanes we use and to acknowledge him in the attaining of it The Heathens did so to their false god how much more we to the true Dan 5.4 We thanke our Host for our good cheere how much more should we thanke God for it 3. To teach us to look up to God that we may finde good in his Ordinances especially For spiritual and eternal good things are least of all in the power of the creature to give or to receive Doct. 2. It is not for any man to look to finde more benesit by his labours or by the creatures gotten and used by him then Solomon did Reas No man knew the creatures better then he nor how to use them to better purpose neither can any man goe about to get benefit by them more wisely or more seriously Vse To teach us to content our selves with his experience if he found no happinesse by all his labours about the creature if he found nothing by the creature but his labour for his travel no more shall we if we depend upon our labour or upon the creature or seek happiness in either Doct. 3. God giveth to the godly wisdome knowledge and a cheerfull use of the fruits of his labour but to the wicked labour and drudgery for the benefit of the godly verse 26. A man good in Gods sight is here meant the godly as opposed here to the sinner Job 27.13 16 17. Prov. 28.8 Reas 1. It is the end of Gods predestination that all things befalling the wicked should redound to the glory of Gods mercy towards the elect Rom. 9.22 2. The godly having Christ have the world as theirs and all the comforts of it 1 Cor. 3.21 22 23. 3. The godly using the creatures and their own labours about them in their right place and kinde reape that benefit from them which any way they can yeild Matth. 6.33 They in that way finde the blessing of God which exempts from sorrow Prov. 10.22 But the wicked taking the creatures for their chiefe good fall short of God and of that good also from the creatures and their labours about them which otherwise they might attaine Obj. But doth it not oft fall out contrary that the wicked have the world at will and not so the godly Job 21.7 to 13. Psalm 73.3 4 5. and 17 14. Answ First It is so as Solomon speaketh here with many godly they enjoying a wise and cheerful use of their labours and of the creatures and contrarywise many wicked labour and toyl and that uncomfottably for the good of the godly 2. A little the righteous hath is better then great treasures of many wicked Psalm 37.16 For 1. The joy of Hypocrites and worldlings is but for a moment Job 20.5 Isai 50.11 2. Their prosperity is pernicious to them Prov. 1.32 3. The great estates of wicked men never resteth till it be devolved into the hands of the godly but is meane while tossed as a Tennis ball from one hand to another from one family to another Vse To exhort to godlinesse The godly are good in Gods sight they have comfort of their labours The wicked mens labours is also for their benefit and comfort Doct. 4. The disappointment of a mans labour is a vanity and vexation of spirit especially to such as
her head being cut off by the Ice it danced above the Ice We read First of a Religious dance Lxod. 15.20 Secondly of a civil dance to entertaine Conquerours Iudg. 11.44 1 Sam. 18.6 Luke 15.25 when the eyes are set upon joy But not in mariages where is more temptation to lust Tully pro Muraena Nemo saltat sobrius nisi forte insaniat neque solitudine neque in convivio honesto moderato especially its unmeet in N. E. and that now when the Churches of England are in such distresse Ezek. 21.10 Eccles 3.10.11 10. I have seen the travel which God hath given to the sons of men to be exercised in it 11. He hath made every thing beautiful in his time also he hath set the world in their hearts so that no man can finde out the work that God maketh from the beginning to the end SOlomon in the former verses of this Chapter argueth the vanity that lyeth upon the estate and actions of men by reason of the vicissitude and variety of them and that limited and determined by the Appointment of God And from thence he inferreth the vanity and unprofitablenesse of mens labours to seek for happinesse in creature comforts verse 1. to 9. Now therefore least men should sleightly passe over these varieties of changes that passe over them and make no profitable use of them as if they came by fortune or chance or Gods neglect of the government of the world Solomon here preacheth to us a fourfold profitable use and observation of them 1. That God hath given this travaile to the sons of men to exercise themselves in observing and finding out Gods work in them all verse 10. as 1. Having made every thing beautifull in his season 2. Having put the world in the hearts of men verse 11. 2. That whatsoever our estate be we should not looke to find the chief good in them but be doing good with them verse 12.13 and take such good from them as they afford verse 12 13. 3. That these changes are wholly and unchangeably in Gods hand and aime at a gracious end that men should fear before him verse 14. 4. That there is to be observed a setled order in this variety of changes as in the motions of the Heavens v. 15. Doct. To consider and finde out the work of God in all the variety of changes that by his appointment doe passe over us it is a travaile given of God to exercise the sonnes of men As in searching out the creatures it was a travail given of God Eccles 1.13 So here to search out the work of God in all changes that befall us Psa 111.2 3 4. Reason 1. From the beauty to be observed in every work of God that is in every change befalling us in its season To the beauty of the body there concur three things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no member is defective or superfluous good constitution every maime is a blemish every superfluity is a deformity 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partium when one part is proportionable to another and all suitable to their end and to their head good proportion 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-colouredness or well favourednesse good complexion So in Gods work about us there is 1. A perfection as in the creatures Isay 40.26 So in his government of us Deut. 2.4 Isay 5.4 2. A Symmetry or proportion First between the Lord and his work 2 Tim. 2.13 Ezek. 20.9 14 22. Secondly between his former and latter works Judges 6.13 14. Thirdly between the instrument and the work God doth by it multuin refert Davusne loquatur an herus Arrogant cruelty becommeth Pharaoh Prophane blaspbemy Rabshekah Cursing Shimei Treason Judas Isay 32.6 8. Fourthly between Gods dealings with us and ours with him Psalm 18.24 25 26. The wild-fire of lust in Sodom was punished with wild-fire and brimstone So in destroying the Aegyptians First-borne Exodus 4.22 23. So in Nadab and Abihu So in Adonibezek Judges 1.6 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-favourednesse It is a beauty in the countenance First Cheerfulnesse Secondly Lightsomnesse First there is a cheerfulnesse in Gods works at last Gen. 45.7 8. James 5.11 Heb. 12.11 They have a pleasant countenance Psalm 92.4 58.10 Secondly there is a lightsomnesse in them giving light and instruction Psalm 107.43 Reason 2 From Gods putting the world into our hearts verse 11. where by the world is meant First not onely the creatures the world of them Secondly but chiefly the world of changes of the creatures of which Solomon here speaketh hath put the world into their hearts implyeth that God hath put into our hearts First some desire and delight to search and finde out the work of God in all the changes that passe over us So putting into the heart implyeth desire and delight in a thing Psalm 40.8 Secondly ability to doe it Jer. 31.33 Both together are expressed by that phrase Revel 17.17 The ground of which is our impotency and impossibility without this putting the world into our hearts that ever we should finde out the work of God from beginning to the end Text verse 11. Vse 1. To stir us up to observe add finde out the work of God in every change of estate that passeth over us It is else a brutishnesse in our selves Psalm 92.5 6 It is a dishonour to God and to his work Isay 5.12 It is an enlargement of knowledge and favour from God to consider his works Psalm 107.43 As when a good workman seeth a man taken with his work he is willing to shew him all his Art in it 2. To teach us not to disparage or slight or dislike any of Gods works but to magnifie them They are every one beautiful in his season Job 36.24 Isay 45.9 Psalm 64.9 This magnifying of every work of God as beautiful in his season will keep us from discontentment and murmuring at Gods providence whatsoever it be that befallerh us or ours Joh 1.20 Psalm 39.9 2 Kings 20.19 It may seem an uncomely thing to take faire and full clusters of sweet Grapes and to tread them and presse them in a wine-presse to leave nothing in them but husks till in the end you see what sweet wine is pressed out of them which keepeth lively and sweet when else the Grapes left alone would be rotten Vse 3. To teach us to improve and imploy that knowledge of the world that is of all the changes that befall us in the world which God hath put into our hearts to finde out the councel and work of God therein It was happiness to Hester in her advancement Hester 4.14 To David in crosses Psalm 119.67 71 75. Obj. Yea saith one if I could but spell out Gods meaning in his works and dealings with my selfe and mine it would give me great contentment Answ 1. In evils observe First what thou wast doing when a crosse befel thee Dan. 4.30 31. Secondly what conscience suggesteth to thee Gen. 42.22
Thirdly the proportion of the affliction to thy sinne Judg. 1.7 Fourthly cast all Idols out of thy heart and enquire of the Lord his meaning that thou mightest know it and doe it Psalm 25 9 12. God was long in answering Johanan and his company even long after a Sabbath because they sought in hypocrisie Jer. 42.20 2. In good things observe First the opportunities and advantages God putteth into our hands according to his word Hester 4.14 Secondly the great works God hath in hand and derive your Brooks to runne into that stream Jer. 45.4 5. Now God is advancing Reformation pursue we that Eccles 3.12 13. Verse 12. I know that there is no good in them but for a man to rejoyce and to doe good in his life 13. And also that every man should eat and drink and enioy the good of all his labour it is the gift of God I Know Good that is the Good of man is not in them These words containe in them the second profitable observation which Solomon hath made of the variety of the changes of our creature-comforts and discomforts and employments about them to wit that the good of man is not to be found in changes of creature-conditions and employments or labours about them but to enjoy the good of them and to doe good with them which he amplifieth by a twofold Argument or Reason Reas 1. From his own certain judgement or experience of them I know that good is not in them v. 12. Reas 2. From the proper cause of any good or comfort that a man can either take himselfe or give to others by the creatures or by his labour about them it is the gift of God verse 13. Doct. The good of man is not to be found in the creatures but it is from the gift of God to doe good with them or to enjoy the good of them His meaning is not that there is no good in the creature for that were contrary to Gen. 1.31 But that 1. The chiefe good of man is not in them 2. That it is not in themselves to minister their own good to us without the gift of God Job 28.2 to 12 c. to the end of the Chap. Eccles 2.24 Reas 1. From the end of all the creatures and of all their changes about man and of our labours about them they are all for us as their end Psalm 115.16 Gen. 1.26 Deut. 4.19 And therefore our good cannot lie in them but their good rather lieth in us Reason 2. From our forfeiture of the good that is in them by the Fall that now the good in which they were created 1. Is much impaired 2. Is not yielded to us without a renewed gift from God Gen. 3.17 18 19. Which curse is encreased by actual sinne Gen. 4.12 Isay 7.23 24. Levit. 26.18 19 20. Haggai 1.6 2.16 17. 3. From the emptinesse of our hearts to doe any good or to make any good use of what changes befall us Hos 14.8 John 15.5 2 Cor. 3.5 4. From the Prerogative of Christ as to teach us to profit Isay 48.17 God in Covenant the Holy One of Israel our Redeemer Vse 1. To set before us the frame of the spirit of a christian penitent soul It knoweth his good is not in the creature nor in any creature-comfort nor in any creature-changes nor in any creature-labours Vse 2. To look for no more from the creatures then is in them and that way wherein we may get it out of them Chiefe good is not in them nor can they yield that good which is in them but by the gift of God With the gift of God and by it you may eat and drink and rejoyce in the enjoyment of the good of your labours and doe good to others in your life time by the creatures Vse 3. To move men to repentance that have restrained the good of the creatures form themselves Exod. 22.22 23 24. Jer. 5.24 25. Vse 4. To seek and expect the good of any creature or of our labour about it by Prayer and Faith in the blood of Christ Matth. 6.11 1 Tim. 4.3 4 5. Vse 5. To stir up such to thankfulness as both take good and doe good by all the changes that passe over them It is God that worketh the power of the will to will and the power of the whole man to do and therfore we are to fear before him Phil. 2.12 13. Else a wise man may act foolishly and a strong man weakly in many faire opportunities Eccles 3.14 Verse 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it and God doth it that men should fear before him COherence see in verse 10 11. Doct. What God himselfe doth that taketh place in every Age without any addition to it or taking ought from it by any creature The meaning of the words cannot be that every work of God is everlasting For no work of God is so but the Angels and soules of men the highest Heavens and the bodies also of men after the Resurrection But whatsoever God doth that shall be for ever to wit It shall take place in every Age. It is not to wit for the creature to adde to it It is not to take away from it Psalme 33.9 10 11. Eph. 1.11 Job 23.13 14. Matth. 5.36 6.27 Prov. 19 21. 29.26 John 19.10 11. Some grant a generall concourse of Gods providence to every thing done by the creature seeing he sustaineth all things in their Life Motion Being but doe not acknowledge a speciall concourse to the producing of each particular act as inclining to it and determining of it unlesse the act be supernatural But surely as God inclineth and determineth the will by gifts of grace by motions of the spirit exciting and enlarging the heart and good objects unto spiritual acts so doth he incline natural agents of natural acts by natural dispositions and voluntary Agents to moral and civil acts by moral and civil Dispositions Motions Objects Exod. 12.36 And casual Agents to casual events by casual occurrences Reason 1. From the nature of God he is the first and universal cause Eph. 1.11 Rev. 1.8 Rom. 11.36 and therefore concurreth to every effect Adam under God is the first cause of all the sonnes and daughters of men Acts 17.26 But he is not the cause of all their actions for he produceth them voluntary Agents And therefore what they doe by choice of their own will he is no cause of that seeing he inclineth not nor determineth their will to it save onely as he propagateth to them natural pravity else he was not the cause of Cain's murder of Abel which is more plaine in other parents Causa causae is causa causati holdeth in natural Agents not voluntary But God is the first cause not onely of all causes but of all effects First of good things per se Jam. 1.17 Hos 14.8 Secondly of evill things by
accident or occasion Acts 4.27 28. 2 Sam. 12.11 12. Reason 2. From the nature and condition of the creatures They are all 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
the third Commandement as spending our Time and Talents in vain Against the fourth Commandement as not labouring fix days and so unfitting us for Rest on the seventh Against the fifth Commandement Pro. 10.5 Against the sixth Commandement in the Text. Against the seventh Commandement Ezek. 16.49 Against the eighth Commandement Pro. 10.4 19.15 20.4 Idleness is counted a Gentlemans life but it is a base and foolish Condition Vse 2. To observe the deceitfullness of Sin to cover and colour Idleness with the name of Quietness but Labour with the name of Travell and Vexation of spirit Self-love maketh us apt to make a good construction of our own ways The vicinity or neerness of Vertue and Vice maketh us apt to mistake and miscall one for another Vse 3. To teach Parents to train up their Children in a way of Diligence If either Parent be idle Children will follow the worse part God gave Christ a Calling to be King Priest and Prophet to his Church the Angels have all a Calling Heb. 1.14 Adam in Paradise a Gardiner Gen. 2.15 Cain a Husbandman Abel a Shepherd Noah a Vine-dresser Kings must be diligent and provident Pro. 27.23 to 27. Queens Huswifes Pro. 31. Vse 4. To teach us to labour most in our chiefest work 2 Pet. 1.10 Phil. 2.12 Eccles 4.7 8. 7 Then I returned and I saw vanity under the Sun 8. There is one alone and there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfyed with riches neither saith he For whom do I labour and bereave my soul of good This is also vanity yea it is a sore travell IN the former Verses next going before Solomon observed the vanity that befalleth the estates of the sons of men through Idleness In these two verses he observeth as great a Vanity that befalleth the sons of men through needless Painfulness to wit the Painfulness that Covetous men put themselves to without 1 Cause 2 End 3 Satisfaction 4 Recreation or Refreshing 5 Consideration First Without Cause he is a Lone man hath no second no Wife Child nor Brother Secondly without End no end of all his Labour no term of it Thirdly without Satisfaction his eye is not satisfyed with Riches Fourthly without Refreshing he bereaveth his soul of good Fifthly without Consideration he considereth not For whom do I labour and bereave my soul of good but not without Vanity and sore Travell and Affliction Doctr. It is a Vanity and sore Travell or Affliction that a Lone man should put himself to endless and restless labour for Riches and yet neither his eye satisfyed with it nor himself refreshed by it nor he so much as to consider with himself for whose sake he taketh so much Pains and so little ease and comfort A Lone man One that hath no Second that is 1 no Wife 2 no Child 3 no Brother Yet there is no end of his labour No end no term or cessation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not an End of Intention but an End of Cessation Neither is his eye satisfied with riches that is his desire covetous desire which looketh out of the windows of his eyes hence covetousnesse is called the lust of the eyes 1 Ioh. 2.16 the eyes being that which 1. Breedeth Goverousness Iosh 7.21 2. Is only fed by it Eccles 5.11 He defraudeth First his body of wholsom Dyet Physick Recreation Sleep Eccles 15.12 Secondly his name of honour Thirdly his soul of grace Luke 8.14 1 Reason why without Cause First from the just hand of God upon a man that seeketh not nor maketh the Lord for his God and soveraign good that he shall make the creature Mammon his God and so seek it for himselfe As a godly man labours hard to enjoy more of God whether he have any children or brethren to leave him to or no. Matth. 6.21 Secondly from the ambitious end of some that leaving a great estate behind them it may be said they lived not like Drones or Idlesbies or Prodigals or shallow shuttlecocks but knew how to live and thrive in the world Habac. 2.5 He is a proud man c. 2 Reason why without end First from want of satisfaction in Riches Eccl. 5.10 Secondly from want of attaining a mans proper place when he hath attained never so great wealth A stone resteth and ceaseth to move when it is fallen to the earth which is its proper place But a covetous man ceaseth not his labour because his wealth is not his proper place 3 Reason why without satisfaction First from the insufficiency 1 Of bodily things to satisfie a spirit 2 Of temporal and transitory things to satisfie an eternal and immortal soule Secondly From the unnaturalnesse of this lust It is a disease like the dropsie which is encreased by drinking Yea it is a lust set on fire from Hell Habac. 2.5 4 Reason why without refreshing First from the curse upon creature-comforts Gen. 3.17 Thorns and Thistles is their fruit They pierce the heart through 1. Tim. 6.10 5 Reason why without satisfaction First from the nature of sensual and earthly things they stupifie the heart Hence they are said to choak Matth. 13.22 Secondly from the curse of God upon Idolatry Idols and they that worship them are alike senselesse Psalm 115.8 Esay 44.18 19 20. Vse 1. To observe That sometimes men of great estates and great dexterity and industry to get great estates may yet want children and kindred to leave it to as Nabal 1 Sam. 25.11 And Abraham long Gen. 15.2 with 17.17 As on the contrary some men have wives and store of children and poore kindred to leave it to and yet want estate to leave them Thus First there lieth a vanity upon all mens estates The poor eateth his bread with sorrow because he hath so little for so great an houshold The rich because he hath not whom to leave it to Secondly God bestoweth his gifts severally to some children and kindred but no Riches to others Riches but no children or kindred Which first sheweth the emptinesse of Riches that can get neither children on earth nor father in heaven Secondly calleth upon others for more thankfulnesse who have both wealth and children Vse 2. To teach such as have children to be more diligent in their calling and to be more provident in their expences For Solomon counteth it a vanity and sore travel for men that want children to take such pains not for them that have many 2 Cor. 12.14 1 Tim. 5.8 It is engrafted in nature the old to provide for the young The want whereof God accounteth want of understanding in the Ostrich and cruelty Job 39.14 to 17. Vse 3. To teach the wife her due place she is a second not a first she it not above her husband for he is her head Ephes 5.23 nor beneath children or brethren Vse 4. To disswade from covetousnesse It tireth out body and mind with
Matth. 10.4 Gen. 11.4 9. Absoloms pillar 2 Sam. 18.18 was Columna Calumniae or as Lots wifes pillar of salt seasoning others but shaming our selves It is not faire Faces Buildings Clothes or Estates that can procure or preserve a good name Object 1. Christ excelled in all vertues and duties yet he lay under an ill name as a glutton and wine bibber a deceiver an enemy to Caesar Answ 1. He bore our sins and so our reproaches as a punishment due to our sins 2. It was amongst evil men as his profession was also evil spoken of amongst them Acts 28.22 3. At length he overwrastled it and got a great name Phil. 2.9 Obj. 2. But it is a curse to a Minister to be generally wel spoken of Luke 6.22 26. John Baptist is said to have a devil Matth. 11.18 Answ First Ministers that are faithful have special cause to provoke wicked men where their name chiefly suffereth 1 Kings 22.8 18 17. else wisdome is justified of her children Matth. 11.19 Secondly Ministers at length overwrastle it Matth. 23.29 30. Obj. 3. But even private Christians as truly godly are traduced Answ First Sometime they neglect their life of faith 2 Sam. 12.13 14. Secondly God prevents sin in them by false reports Thirdly It is but at the hands of wicked men Acts 28.22 24.25 Fourthly If it be at the hands of brethren it is through their Ignorance Emulation and Rashnesse which God at length will overwrastle Job 42.7 Otherwise God hideth the names of his children in the secret of his Tabernacle from the strife of Tongues Psal 31.20 The words are a proverbial Doctrine Doct. 2. The day of death is better then the birth day This is not the speech First Of Job in misery Job 3.3 Secondly Of Jeremy in passion Jer. 20.14 but of Solemon in his repentance This Solomon speaketh not only of some extraordinary kinds of death which have been of more publike service as the death of Christ Ioh. 12.32 Of Sampson Iudg. 16.30 Of the Martyrs whose blood is First The glory of God Iohn 21.19 Secondly the seed of the Church But indefinitely and generally of the death of all or any Better to the godly in regard First Of sin which shall then be wholly subdued Rom. 6.7 1 Cor. 15.26 If sin continued after death death were not the last enemy But in birth we are borne in sin Psal 61.5 children of wrath Eph. 2.3 Yea Newbirth leaveth much corruption still in us we are borne in sin but we dye in the Lord Rev. 14.13 1 Thes 4.14 Secondly Of misery which attendeth Birth Iob. 14.1 5 7. But death is an haven of rest after a sea of troublesome agitation and misery Iob 3.13 14 verse 21 22. Rev. 14.13 Thirdly Of grace which will then be perfected Heb. 12.23 1 Cor. 13.12 Iude 24. Ephes 5.27 Death is accounted an enemy to Nature but is a friend to grace we are borne uncleane Iob 25.4 Iohn 3.6 but we dye perfect Fourthly Of glory Birth is the seed time of corruption Gal. 6.8 Death is the seed time of incorruption and glory 1 Cor. 15.36 42 43 44. Birth putteth us into the hands of Midwives and other weake women Death into the hands of the glorious and mighty Angels Luke 16.22 Birth bringeth us forth into a valley of teares Death into our Masters joy Matth. 25.21 Birth into an estate of absence from the Lord 2 Cor. 5.6 Death bringeth us into his presence 1 Thes 4.17 1 Iohn 3.2 Birth bringeth us to labour Iob 5.7 Death to rest Rev. 14.13 even Sabbaths rest Birth bringeth us into a larger and fairer world then our mothers wombe but death into a larger and fairer then this The starry roose of this world is but the pavement of that Better to the wicked in regard First of others Prov. 11.10 Secondly Of themselves though it had been good for them not to be borne Matth. 26.24 yet being borne the sooner dead 1. The lesse sin 2. The lesse Punishment Quest May the wicked then doe well to hasten their own deaths Answ By no meanes for selfe murther is worse then murther of another And besides so the wicked cutteth himself off from means and hopes of conversion Vse 1. Against purgatory to the godly after Death For then Death setleth them into a worse condition then ever their birth did For the pains of Purgatory as Papists describe them differ not from the pams of hell in measure of torment but duration only And what use can there be of Purgatory when no sin is left in death to be purged after Vse 2. To exhort to such a life as may make our death comfortable Meanes First Regeneration New birth Iohn 11.26 Phil. 1.21 Secondly Faithful and fruitful course of life 2 Tim. 4.6 7 8. Vse 3. To comfort the godly against death by consideration of all the former benefits of Death Samsons riddle is now Solomons Paradoxe Out of the eater Death which devoureth all commeth meat and sweetnesse Object 1. But in death I lose all my deare friends Answ First If thou hast lived any long time most of thy dearest friends are gone before thee Secondly Thou shalt change these here for better friends there our best friends love us not so dearly as every one there Thirdly Thy good friends will not be long after thee Object 2. But what shall I doe with my poor children and young Answ Leave them with God Jer. 49.11 Object 3. But there is bitternesse and pangs in death Answ First So there is in Birth Secondly After-comsorts swallow up all griefes Iohn 16.21 Vse 4. To moderate the mourning of the living for their dying friends you rejoyced in their worse day their birth day why not much more in their better day 2 Sam. 12.19 20. Pharaoh and Herod solemnized their birth dayes Gen. 40.20 Mark 6.21 why should not Christians rejoyce in the departure of their Christian friends The dayes of the Martyrs execution were called Natalitia It is true we may mourne for losse of publike good Instruments to Family Church and Commonwealth and judge our selves for such sins as provoke the Lord to remove them but yet it is best for them that they are gone and best for the Church what God doth the death of Ioseph and Iosiah turned to the best good of Israel The bondage of Egypt wrought for Israel a more glorious deliverance And the captivity of Babylon which brake in upon the death of Iosiah instead of a dungeon proved a wine-cellar Cant. 2.4 Eccles 7. v. 2. 2. It is better to go to the house of mourning then to go to the house of feasting for that is the end of all men and the living will lay it to his heart AS in the former verse Solomon preferred two things that seem lesse desirable above other two that seem more desirable a good name above a good oyntment and the day of death above the birth day So here he preserreth a third thing that may seem
like enough an eminent man in the Church Abiather the high Priest 1 Kings 2.26 27. Ezekiel observed many such in his time Ezek. 18.24 That many doe continue long in their wickednesse appeareth by Solomons testimony Eccles 8 12. by Davids Psal 68.21 by Jobs Job 3 2. by Isai 65.20 Reasons of the just mans perishing in his righteousnesse 1. From the carnalnesse of such a just mans heart his nature is not borne anew but only awed by some power either of First Legal Terrours Deut. 5.27 Secondly Good Education 2 Chron. 24.2 17 18. Thirdly Good Company Such as returne to evil were alwayes dogs and swine though washed and cleansed 2 Pet. 2.18 22. Reason 2. From Gods rejection of all selfe confidence Ier. 2.27 Luke 18.9 14. 1 Sam. 2.9 Reason 3. From the power of the spirit of the Gospel to blow upon and wither all his carnal and moral excellency Isai 40.6 7 8. Reason 4. From the stability only of faith in Christ and the righteousnesse of faith Isai 7.9 2 Cor. 1.24 Rom. 11.20 Reasons of the wickeds long continuance in wickednesse 1. From the suteablenesse of it to our nature Gen. 6.5 Job 15.16 Jer. 11.15 Reason 2. From Gods judicial leaving of men to their own wayes especially after refusal of meanes of grace Ezek. 24.13 Rev. 22.11 Vse 1. Not to be righteous over-much verse 16. that is First Doe not continue in this righteousnesse in the same sense as be not wicked over-much Secondly Make not too much of it for upon Tryal It neither is our righteousnesse Phil. 3.7 8. nor a good evidence of it trust not in it Luke 18.9 It is a mercy if God shake us out of it A double shaking is requisite to enjoy a setled Kingdom shaking first of our earth which was by the law Heb. 12.26 Secondly of our heaven which is by the conviction of our righteousnesse in which we place our heaven upon earth to be losse and drosse till we come to partake in Christ and faith in him John i6 7 8 9. Vse 2. Not be wicked overmuch that is not to multiply wickednesse by continuing long in it not make more of wickednesse then it is worth by promising our selves rest in it Deut. 29.19 Psal 36.2 nor make your selves more wicked then you are as Cain did by despaire Gen. 4.13 Vse 3. To humble us in the sense of the corruption of our nature who are sooner weary of our righteousnesse then of our wickednesse In the one we decay in the other we continue long Eccles 7.16 17 18. 16. Be not righteous overmuch neither make thy selfe overwise why shouldest thou destroy thy selfe 17. Be not overmuch wicked neither be thou foolish why shouldest thou die before thy time 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all IN the former verse Solomon delivered his third observation touching the estate of the present times to wit what notable things he had observed in his own time First that he hath observed in the dayes of his vanity a just man perishing in his righteousnesse and a wicked man holding out long in his wickednesse A Second see verse 19. A Third see verse 20. A Fourth see verse 21.22 A Fifth see verse 23.24 A Sixth see verse 25.26 But from that first observation Solomon inferreth a double Corollary First Against excessive righteousnesse which he disswadeth from 1. By the disease accompanying it which is overmuch wisdome 2. By the danger following it Why wilt thou destroy thy selfe Secondly Against continuance and growth in wickednesse which he diwadeth from First By the disease accompanying it Folly be not foolish Secondly By the danger following it untimely Death verse 17. and urgeth the acceptance of both these Counsels by two motives 1. By the goodnesse of both 2. By the help of God to eschew both the contrary evils verse 18. Be not righteous overmuch First Some take this and the next verse to be spoken by Solomon in the person of an Epicure or carnal Politician Seeing righteous men doe sometime perish in their righteousnesse when wicked men prolong their dayes in wickednesse It is a good course not to be overjust And yet least that should seeme too grosse and offensive It is a good course also not to be overwicked but to keep a meane between both But if Solomon speake in the person of the wicked he would not second it with his own approbation of the goodnesse of both courses verse 18. Besides Solomon would not leave such corrupt counsel without some aspersion of folly or vanity upon it as he doth in the like case Eccles 4.5 6. Verse 5. sheweth verse 6. to be spoken in the person of the sloathful man Secondly Others thinke by just overmuch he meaneth rigorously just who will remit no punishments nor debts nor rights but exact Justice to extremity And indeed had David punished Joab for his murder of Abner and Amasa he had destroyed himselfe 2 Sam. 3.39 But that overmuch righteousnesse is opposed to clemency or moderation whereas this here is opposed to wickednesse Thirdly Others therefore understand the righteousnesse here spoken of to be Vniversalis justitia universal righteousnesse opposite to all wickednesse But neither can that be the meaning of the word here For 1. No man can exceed in that righteousnesse he cannot be overmuch righteous in that sense no though he were as righteous as Angels as Christ Jesus yea infinitely righteous as God is Psal 16.3 to the excellent 2. Neither can a man in Scripture phrase be said to perish in that righteousnesse though he should dye for it Stephen dying for his righteousnesse or any other Martyre is never said to perish in his righteousnesse but to glorifie God Joh. 21.18 19 yea and to honour and preferre himselfe 2 Tim. 2.12 2 Cor. 4 17. But in Scripture phrase a man is said to perish in his iniquity Josh 22.20 Fourthly It remaineth therfore that by overmuch righteousness is meant righteousness over above the rule of the word as by overmuch wisdom coupled herewith is meant wisdom above that which is written 1 Cor. 4.6 Of this overmuch righteousness there be three sorts 1. That which is called Legal righteousness so called not because it is answerable to the Law but because judiciaries take it so as Paul sometimes did and other Jewes and Papists Phil. 3.6 Quest 1. But how can this be overmuch which is over little Answ As wisdom is called overmuch which yet falleth short of true wisdom Quest 2. Wherein standeth the overmuchness of this righteousness Answ 1. In mans overmuch esteem of it and overmuch confidence of his own estate by it He taketh it to be true righteousnesse whereas it is neither true Justification Phil. 3.7 8. Nor Sanctification or inherent righteousness Matth. 5.20 2 In a mans overmuch confidence of his ability by the strength of it The Israelites by it undertook and
judge to be reprobate Thirdly A sin of an higher kinde then it is as that to be a sin of presumption when it is but a sin of infirmity though against light Fourthly our sin and springing up in us which is but cast into us by Satan as thoughts of blasphemy darted into us which our hearts tremble at and abhor The weeds that are cast in over the pale into a mans garden are not the weeds of the garden till the soyle give rooting to them that is consent This is folly as not judging of our selves or our sins according to the word which is the rule of wisdom Esay 8.20 2 Tim. 3.17 But according 1. To our present sense which in spirituall matters is blind and foolish and very changeable 2. To the sugggestion of our enemy This bringeth to untimely death sometime by violent self-murder Matth. 27.4 5. Quest But how can a man die before his time Answ Not before the time which God hath appointed Job 14.5 yet before the time first of the course of Nature Secondly of our expectation of it Thirdly of our preparation for it Continuance and growth in sin is First foolish Prov. 14.16 13.9 As utterly against the Word Rom. 6.1 And as flattering us with empty hopes of Impunity Deut. 29 19. and of repentance hereafter Secondly Destructive and deadly before the time Psal 68.21 55.23 1. Every sin which we commit setting us a step further off from salvation Psal 119 155. Rom. 13.11 a part 2. as kindling a greater fire of Gods wrath and adding more Fewel to the fire Deut. 29.19.20 Amos 2.13 3. As hardning the heart more and more unto impenitency Heb. 3.13 Rom. 2.15 4. As filling a vessel of dishonour the sooner full to the brim Gen. 15.16 Quest But how is this continuance and growth in sinne said to be overmuch Answ Because the former course of our wickednesse may suffice us 1 Pet. 4.3 Vse 1. To dehort from aggravation of sin in any excessive measure above the word though according to the word it be most wholsome Psal 40 12. Ezra 9.6 Vse 2. To dehort from continuance and growth in sin Dan. 4.27 1 Pet. 4.3 Continuance implyeth First Repetition of the act after we know it to be sin Prov. 19.19 not so Judah Gen. 38.26 Secondly Impenitency after it onely forbearance of the act which may be feared in Judah Gen. 38 26. till after Joseph had humbled as an instrument in Gods hand him and his brethren Thirdly Toleration of the root of it without mortification of it Thus Jonah repenting of his foresaking his call but not mortifying the pride of his heart which was the root of it brake forth againe Jonah 4.9 Growth in sinne as when First More resolute Jer. 44.16 17. Secondly More skilful at it Jer. 4.22 wise to doe evil Thirdly more bold Isai 3.9 Fourthly More outragious proceeding from evill to worse to higher degrees of wickednesse 2 Tim. 3.13 Isai 1.5 Eccles 7. v. 18. 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all THe two former Admonitions in the verses next aforegoing Solomon amplifieth First By a motive to the taking hold of them taken from the goodnesse thereof Secondly By the meanes whereby we may performe what is required and eschew the evils dehorted from and that meanes is the feare of God Thirdly By an argument from the strength and supportance which this wisdome bringeth to a wise man above great friends verse 19. Doctr. 1. It is a good thing to take hold of such admonitions as may keep us from excesse either of righteousnesse or wickednesse or from overmuch either righteousnesse or wickednesse To take hold which is done First By Faith both 1. In the word else it profitteth not Heb. 4.2 2. In the Lord to help us by his strength both of power wisdome and grace Isai 27.5 Secondly By hearty affection as a pretious treasure Psal 119.11 Thirdly By caution and circumspection Here to take heed is to take hold Acts 16.14 Heb. 2.1 wanting in Jehu 2 Kings 10 31. Fourthly By practise so the word is taken Prov. 2.19 It is good not to be over-righteous First To prevent the evill of desolation threatned verse 16. Desolation signifyeth 1. Solitude left to a solitary condition 2. Confusion as Dan. 4.19 Astonishment 3. Destruction Overmuch righteousnesse bringeth 1. Desertion from God Luke 1.53 18 9 14. we first deserting him Rom. 10.3 Desertion from men Job 32.1 2. Confusion through disappointment of a mans end and hopes Rom. 9.30 31 32. 3. Destruction For what shall satisfie for former sins and for defects of this righteousnesse Secondly To obtaine the contrary solace 1. Of peace with God Rom. 5.1 Isai 32.19 2. Of establishment and encouragement in ill houres Isai 28.16 with 1 Pet. 2.6 3. Of Salvation Prov. 12.18 It is good not to be overwicked First To prevent the evils of despaire and of untimely death As also to prevent the evils of continuance and growth in sinne mentioned in verse 17. page 144. Secondly To obtaine the good 1. Of hope of possibility of help It taketh hold of Gods strength Isai 27.5 Mark 1.40 and stirreth up to the use of meanes Ezra 10.2 3 4. 2. Of sincere reformation or breaking off the course of sinne First Prolonging of tranquility Dan. 4.27 Secondly Finding of mercy Prov. 28.13 Vse 1. To whet upon us both these admonitions to beware both of overmuch righteousnesse and of overmuch wickednesse in all the former particulars Vse 2. To exhort us to grow up and walke on in the feare of God which might have been handled as a distinct doctrine being expresly mentioned in the Text. The feare of God is a good preservation against excesse both of righteousnesse and wickednesse Against excesse of righteousnesse Deut. 5.27 with 29. Against excesse of wickednesse Prov. 16.6 14 16 28 14 Jer. 32.40 Reason 1. It emptieth a man of selfe confidence Phil. 2.12 13. Reason 2. It keepeth the heart soft Prov 28.14 Reason 3. To exhort us how to carry our selves toward wholesome admonitions to wit as here Solomon warneth to take hold of them in all the four particulars specified in opening the meaning of the Text Prov. 4.13 Eccles 7. v. 19. 19. Wisdome strengtheneth the wise more then ten mighty men which are in the City THese words give another reason why we should beware of the folly of sin and of the overmuch wisdome of excessive righteousnesse taken from the safeguard or strong protection and deliverance which this wisdome will procure to a wise man and that amplified à Minori from the lesse supportance and deliverance which many great friends in Court or City might afford him Doct. 1. The wisdome of an innocent and truly righteous life will yeild a man greater supportance and safer deliverance then many great friends in Court or City Prov. 24.5 Job 22.23 30.
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
to Absolon 2 Sam. 15.31 yet is not executed speedily Gen. 6.3 Numb 14.33 1 Kings 21.29 Quest But why should the Lord be pleased to delay execution seeing many evils grow upon it As first It obscureth Gods justice The punishment of a sin comming so long after seemeth rather a calamity then a just judgement of this or that sin Secondly Gods providence is hence called into question Psal 73.11 12. Mal. 2.17 Thirdly Among men The good are discouraged Psal 73.12 13 14. And the wicked are hardned As in the Text. To these Objections may be answered First God can cleare his justice in his own time and in his own way by suitablenesse of the judgement Judges 1.7 and Remorse of conscience Gen. 42.21 Secondly God will in every age cleare his providence by some remarkable judgement Psalm 9.16 Psalm 58.10 11. Thirdly Good men must judge of things by the word not by present events Psalm 73.17 If all men be hardned it is that God aimed at for their incorrigiblenesse Esay 1.5 or for the wickednesse of their fathers Hos 4.14 Reason of delay 1. Meet it is God should shew his patience as well as his justice Exod. 34.6 Psalm 145.8 Slow to anger good to all especially having placed the government of the world in the hand of a Mediator Exod. 33.2 3. Secondly To lead on some to repentance Rom. 2.4 2 Pet. 3.9 15. 1 Tim. 1.16 Thirdly to reward humiliation though not sincere 1 Kings 21.29 2 Chron. 12.6 7. Fourthly to give way to others to fulfil the measure of their sins Genes 15.16 and so to make way for the treasuring up and shewing forth his power and wrath Rom. 2.5 Deut. 32.34 35. Doct. 2. The delay of punishment upon sin filleth the heart of sinners to doe evil Filleth them First with resolution to sin Jer. 44.16 17. and with boldnesse Esay 3.9 Secondly with custom in sin Jer. 13.23 Thirdly with skill in sin Jer. 14.22 Reason 1. From the depraying of their judgements by this means either to think First there is no God Psalm 41.1 or at least that he regardeth not things below Secondly that God is like themselves Psalm 50.21 Thirdly That such and such evils are no sin Reason 2. From the depravation of our wils by impunity Not to feare God Psalm 55.19 Vse 1. To take notice of the venomous corruption of our nature that can suck such poyson out of such a sweet Attribute as the patience of God Vse 2. To beware of such an abuse Vse 3. To exhort as to be more filled with forwardnesse to good and hatred of evil first by the judgements of God against sin secondly by the mercies of God to the godly Vse 4. To teach Courts and Churches neither of them to be too slow in executing sentence against evil doers Eccles 8.12.13 12. Though a sinner doe evil an hundred times and his daies be prolonged yet surely I know that it shall be well with them that feare God which feare before him 13. But it shall not be well with the wicked neither shall he prolong his daies which are as a shadow because he feareth not before God IN the former verse Solomon declared the abuse which wicked men make of Gods patience and of mans also Because sentence is not executed speedily against an evil work the heart of the sonnes of men is fully set in them to doe evil In these words he giveth an Antidote against this abuse taken from his own knowledge and certain observation of the good estate of them that feare God and the evil estate of the wicked The good estate of the godly he amplifieth First by the Divers Though a sinner doe evil an hundred times and his punishment be prolonged yet it shall be wel with them that feare God Secondly By the contrary estate of the wicked It shall not be well with the wicked neither shall he prolong his daies the brevity whereof is amplified by the simile of a shadow Thirdly by the cause of this their different estate because the one feared before the face of God the other doth not feare before God Fourthly By an argument from Solomons own testimony thereof and that not out of conjecture but out of his own certain knowledge Doctr. 1. Howsoever a wicked man may sin oft and escape long yet a godly wise man may fully assure himselfe and others that it shall goe well with them that feare God but neither well nor long with the wicked Sinne oft the text saith an hundred times a certain number of multitude for an uncertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not and his daies be prolonged Daies is not in the sentence and that is denied in the next verse He shall not prolong his daies But the meaning is and a prolonging be to him to wit of execution of sentence punishment be long delayed and so he long escapeth Yet surely I know And so a godly wise man may know and assure himselfe and others That it shall be well with them that feare God Quest Why doth he not rather say That it shall not be well with the wicked that would make the opposition more direct Answ First because many times the long continuance of the wicked in their sinfull course with impunity is a punishment and hardship to the godly Sauls raigne is Davids banishment Ahabs raigne is Micaiahs imprisonment 1 Kings 22.27 Secondly because the godly are apt to stumble at the sight of the Impunity and prosperity of the wicked compared with their own straits Psalm 73. Jer. 12.1 and the godly must first have Cordials before the wicked receive their Corrasives Matth. 25.34 41. Esay 3.10 11. Prov. 11.31 Psalm 55.23 Job 15.31 c. Quest How or wherein doth it appeare that notwithstanding the long patience of God to wicked men yet certainly it shall goe well with the godly but neither wel nor long with the wicked Answ First in that it is a pledge of greater mercy reserved for them that feare God the more that God prolongeth his patience and long sufferance to wicked men Rom. 9.22 23. Secondly in that this long patience of God to the wicked is an evidence of greater wrath prepared and treasured up for them Rom. 2.4 5. Thirdly In that there is a speedy shortning of the rage of the wicked over the godly Psalm 125.3 Fourthly In that the daies of the wicked are alwaies cut off suddenly before the time either of their expectation or at least of their preparation Amos 8.9 The Sun shall goe down at noon implieth partly a great change and immediate from heigh to depth Psalm 92.7 And partly a sudden change before the businesse and the day be half finished Reason From the fear of God in the godly and the want of the fear of God in the wicked This Reason is expresly given in the Text It shall be well with them that fear God which fear before him V. 12. It shall be evill with the wicked because he feareth not before God V.
24. 2 Cor. 12.7 8 9. Abandon therefore sullennesse and discontentment under crosses 2. To follow diligent labour in our calling It is that whereto joy and mirth is joyned the same word with that Gen. 29.34 Eccles 5.12 3. To Reckon our lives by dayes as the wise man here doth Psal 90.12 Gen. 47.9 It will help us First Not to promise our selves multitudes of yeares Psal 39.5 Secondly To prepare to give account for each day Psal 90.12 Thirdly To Improve and make use of present opportunity Heb. 3.15 Fourthly To forecast provision for the day Matth. 6.11 4. To look at every day as a new gift of God Text verse 15. Eccles 8.16.17 16. When I applyed mine heart to know wisdome and to see the businesse that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes 17. Then I beheld all the worke of God that a man cannot finde out the worke that is done under the Sun because though a man labour to seek it out yea further though a wise man thinke to know it yet shall not be able to finde it IN the two former verses Solomon observed it as a great vanity the promiscuous event and estate that befel good men and bad especially through the mis-government of Princes In these two verses he observeth the like promiscuous event and estate of both good and bad from the work and providence of God Which various dispensation of all events alike to all sorts of men good and bad Solomon here setteth forth by the Adjunct thereof his own serious meditation and study and enquiry after the reason of it after the wisdome and counsel of Gods proceeding in it which study and meditation of his he enlargeth and amplifieth in these verses and in the former part of the next Chapter In these verses by two Adjuncts First By the restlesnesse and assiduity of it so as he found no rest nor sleep night nor day to seek out this matter verse 16. Secondly By the fruitlesnesse of it he could not finde what he sought Which he setteth forth by a double amplification à diversis 1. Of labour in searching though a man labour in seeking it out 2. Of wisdome yea if a wise man thinke and purpose and professe to seek it and to finde it out and to know it yet he shall not be able to attaine it verse 17. Doct. 1. A man that shall apply his heart to search and discerne the wisdome of God in his work and dealing with the righteous and with the wicked though himselfe be wise and his labour great to finde it out yet his labour shall be fruitlesse and himselfe restlesse He speaketh here of the wisdome of God in his work and dealing with the righteous and with the wicked both alike as appeareth by the verse before verse 15. and the verses following Chap. 9. verse 1.2 3. His labour shall be fruitlesse for he shall not finde out what he sought for verse 17. and himselfe restlesse as Solomon himselfe confesseth and he seemeth to speake it of himselfe there is that neither day nor night seeth sleep with his eyes Psal 73.16 Jer. 12.1 2. Habac. 1.13 14 15. Job 9.10 11 12. Reasons why fruitlesse 1. From Gods concealment many times of the causes and reasons of the afflictions of his people especially in the beginning of their troubles till towards the end Job was long before he saw the reason of Gods strange hand upon himselfe Job 10.2 to 7. And it is a great part of their affliction that they cannot discerne the reason of Gods dealing with them God concealeth his minde till we have learned to preferre his wisdome and will above our own when Job stooped to this Job 40.2 to 5. with Chap. 42.5 6 then he not onely saw a gracious Issue but the cause of all his troubles from Gods conference with Satan Reason 2. From the power of God to have brought to passe any ends of his own and ours in dealing bountifully with the godly and justly with the wicked if it had pleased him Though sanctified affliction be wholsome to the godly yet God was able to have humbled and healed them without such outward crosses and afflictions The spirit of grace could doe it effectually by the word That God chooseth rather to doe it by afflictions what man can finde the reason Or if some reason might be rendred in regard of our fellowship with the first Adam in sin and vanity and with the second Adam in afflictions yet why might not God have chosen rather to afflict the godly in the inner man then in the outward man and why might not the wicked have undergone greater afflictions in this world Reason 3. From the free choyce which God maketh of some men both of the good and of the bad to deal well with some of both sorts and to deal sharply with others of both sorts Job 21.23 24 25. Reasons why restlesse 1. From the disproportion between the faculty and the object The wisdome of God in these wayes of his providence is beyond our reach And therefore as when the members of the body are reached and stretched beyond their compasse it chaseth away all sleep and rest so when the minde is set upon the rack by such transcendent meditations it rendeth the soul with vexation and restlesse disquietnesse Reason 2. From the force of earnest intention of the minde in difficult and abstruse studies to waste and scatter those cool and moist vapours which rise from the stomack to cool the braine and would stop the passage of the animal spirits to the senses and so procure sleep For the animal spirits of the braine being heated with agitation and study doe also heat those vapours and so attenuate and disperse and spend them that they cannot stop the passage of the spirits to the senses and so sleep is chased away This is a natural cause which is the more aggravated by the hand of God taking away natural rest from such as cannot rest satisfied in his will unlesse they may be of his counsel Job 33.13 Vse 1. To teach us to content our selves in seeking out by our own wisdom the counsell of God in his dealing with our selves or others but by faith and patience to wait for a good issue Faith first seeth Gods hand in all and sanctifieth the name of his soveraignty He is the Potter we the clay Wisdom Job 9.4 Righteousness Jer. 12.1 Grace to his people and faithfulnesse Psalm 119.75 Secondly stirreth up to prayer for a profitable use of all Psalm 143.10 Thirdly humbles us under the mighty hand of God 1 Pet. 5.6 Fourthly directeth us to the word for further counsell Psalm 73.17 Vse 2. To confine our evening meditations to matters within our compasse Evening meditations should rather be Devotionall then Scholasticall To beat our braines will leave it without fruit or rest Vse 3. To acknowledge it as Solomon here doth penitentially as a vanity in our selves
that we have sought to finde out Gods work and wisdom by our own wisdom Eccles 9. v. 1 2. 1. For all this I considered in my heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath IN the two last verses of the former Chapter Solomon set forth his serious inquisition after the reason and wisdom and counsel of God in ordering the like promiscuous events to the righteous and to the wicked And he sets it forth by a twofold Adjunct 1. The restlesness of himselfe in it He saw no sleep with his eyes vers 16.2 The fruitlesness of it He could not finde it though a wise man and labouring to finde it Chap. 8. verse 17. In these two verses he setteth forth the same inquisition by the effect it wrought in him The giving of his heart to declare all this to wit that followeth viz. to declare four observations which he had found out touching this matter First That the righteous and the wise and their workes are in the hand of God verse 1. Secondly That no man can know the love or hatred of God to themselves or others by any outward events verse 1. or by all that is before them before their eyes obvious to them Thirdly That all things come alike to all sorts of all which he expresseth by a distribution of the subject verse 2. To the righteous and to the wicked To the good and to the uncleane To him that sacrificeth and that sacrificeth not To the good and to the sinner To him that sweareth and to him that feareth an oath Fourthly That this is an evil among all things done under the Sun verse 3. Doctr. 1 That which a man giveth his heart to seek and to finde of all the wayes of God so farre as he hath found it he should also give his heart to declare it Solomon told us in verse 16. of the former Chapter he set his heart with much labour to seek the reason and wisdome and counsel of God in the promiscuous events that befal the sons of men that which he sought he found not but what upon search he did finde he here telleth us he set his heart upon it to declare it Job 5.27 Eccles 7.25 to 29. Reason 1. From the end of all Gods works whether of Creation or Providence It is that they may be known and that God may be known in them Psal 107.43 78 4 to 7 111.4 no man can remember what he knoweth not Joel 1.3 Reason 2. From the end of all our knowledge of God which is this for one of them to tell it to others Eccles 12.9 1 Cor. 12.7 No light is to be put under a bushel Matth. 5.15 All knowledge is light Talents not to be buried Vse 1. To teach us not to be sparing this way what we have searched and learned in any kinde of good knowledge the more ready to be to communicate it Job 5.27 15 17 18. Vse 2. To teach us to enquire and search knowledge younger persons from the more aged to give them occasion to declare what they have searched out Job 8.8 9 10. Prov. 20.5 A seasonable question is here a good bucket Doctr. 2. The righteous the wise and their workes are in the hand of God verse 1. That is First He is the disposer of them after his own will they are in his power and pleasure to order one way or other so the phrase taken Gen. 16.6 31 29. Job 1.12 2 6. Secondly He receiveth the knowledge of them and of the disposal of them to himselfe so the phrase also taken Acts 1.7 Both these meanings are here pertinent Psal 31 15. Jer. 10.23 Prov. 20.24 Reason 1. From Gods absolute soveraignty over the creatures Jer. 18.6 As being the cause First The efficient procreant and conservant Secondly the final cause of them all Rom. 11.36 Reason 2. From the precious esteem and regard which God hath of his righteous servants and their wayes Isai 43.2 4. Psal 1.6 Reason 3. From the righteous mens recommendation of themselves and their wayes into the hand of God Psal 37.5 2 Tim. 1.12 These also wisely consider and observe how God keepeth and guideth them Psal 107.43 Reason 4. From the wicked mans sleighting and despising his own way Prov. 19.16 As he that regardeth not to choose his way but goeth through thick and thin he despiseth his way So he that careth not whether his way be pure or filthy These three last Reasons shew why the righteous and their wayes are more expresly said to be in the hand of God then wicked men and their wayes be though the wayes of the wicked are in Gods hand also Isai 45.1 10 5 6 37 29. Psal 125.5 Vse 1. For comfort to the righteous If we and our wayes be in the hand of God where can they be safer there let us rest And therefore also in all estates to be the more Contentful Psal 39.9 Thankful Job 1.21 and Fruitful and so to grow the more humbled in sinful failings and the more enlarged in Faith on God in well doing It might humble a good heart that himselfe fell into any sin but the more that God in displeasure gave him up to it Isai 63.17 In well doing it is a comfort to have done well but much greater that God helped us 1 Chron. 29.10 14. Vse 2. To instruct us to be wise as well as righteous in not trusting to our own power and will for both are in Gods hand Prov. 3.5 6. James 4 13 14 15. Vse 3. To abase wicked men whom God doth nor vouchsafe to carry in his hand neither them nor their works Doctr. 3. No man can certainly discern the love or hatred of God to himselfe or others by their outward events and estates No man knoweth knowledge is certi Axiomatis Judicium If no man knoweth then no man certainly discerneth Love or hatred to wit of God for of God he spake in the words next before the righteous and the wise and their works are in the hands of God To himself or others for if he discern not the love or hatred of God to himselfe much lesse to others And if he could discern it to himselfe he might to others and if to others he might discern it to himselfe For outward things are alike discernable in both By all that is before them that is by all things lying open to their outward senses as prosperous or adverse estates and events Matth. 6.19 20. If a man might know the love of God to him by outward
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
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
compacted may soon endanger him that doth it Blunt Iron the edge not whetted requireth more strength and if strength be wanting the blunt stroak or affront is dangerous 1 Kings 12.13 14. Reason 1. Of their falling into a Pit that dig it from Gods righteousnesse and wisdome to take the wily in their own craftinesse Job 5.12 13. Prov. 3.29 Reason 2. Of a Serpents biting them that breake the Hedge from Gods establishment of ancient Bounds Prov. 23.10 11. and from the old Serpents power when men goe out of their calling as in our callings Angels guard us Psal 91.11 12. Reason 3. Of hurt by removing stones It is a tempting of God to presume beyond our strength Reason 4. Of hurt by cleaving wood from Gods hatred of sowing discord Prov. 6.16 19. Reason 5. Of hurt by blunt affronts from Gods wrathful resistance of the proud Job 40.11 12. Vse 1. To learne Statesmen wisdome to direct all their affaires Eccles 10.11 But wisedome is profitable to direct 11 Surely the serpent will bite without enchantment and a babler is no better BUt wisdome is profitable or excellent to direct If the Serpent doe bite without enchantment there is no profit to the Master of the tongue In the former verse Solomon had observed sundry vanities as it were indeed flyes found in men of Reputation for Wisdome and Honour And here before he proceeds to declare any more of these dead flies he interserteth a remedy to prevent such miscarriages which is wisedome But wisdome saith he is profitable to direct as an Antidote against all the former dead flies which he proveth 1. By the unprofitableness of words when hurt is done If the Serpent bite without enchantment in vaine are all great words sweet words afterwards v. 11.2 By the effect of wisedome and the words thereof The words of a wise man are grace v. 12. But the lips of a foole First they swallow up the Speaker v. 12. Secondly They breath 1. In the beginning foolishnesse 2. In the end mischievous madnesse v. 13. Thirdly They multiply many matters for so the word signifieth many projects and those such as leave men doubtfull and in suspence what will be the end or issue of all v. 14. Fourthly They weary themselves and one another in their undue courses and projects And this amplified by the cause thereof their ignorance of the principles or high way-road broad way of Government expressed in a Proverbial speech because he knoweth not that is none of them knoweth the way to the City v. 16. The 11th verse I turne If the Serpens bite without enchantment there is no profit to the Master of the tongue For so the words properly signifie and are so translated Eccles 2.11 There is no profit And the Master of the Tongue is a man skilful in speech able and powerful in speech as the Master of dreames Gen. 37.19 is a man skilful in dreames A Master of wing Prov. 1.17 is skilfull in flying A Master of hornes Dan. 8.6 is powerful in his hornes And so Mr. Perkins translateth this verse in his Discourse of Witchcraft Chap. 4. Sect. 1. Doct. Wisedome is profitable to direct to the right avoydance of all such dead flies as are usually found dangerous in Statesmen of Reputation Or Wisedome is of excellent use or profitable c. For the word signifieth Excellency as well as Profit and so it is translated Eccles 7.12 Hence Solomon prayed for this gift of all other as most requisite for Government 1 Kings 3 9. Reason 1. Wisedome discerneth and chooseth the right end of Government which is The punishment of evill doers The praise of the good Rom. 13.4 1 Tim. 2.2 I say discerneth and chooseth for Wisedome is not in the head onely as discerning but in the heart as choosing the best good Else he that discerneth good but chooseth it not is still a foole Reason 2. Wisedome discerneth and chooseth the best meanes tending and leading to those ends As 1. Righteous Lawes Deut. 4.6 8. 2. Wise Counsellours 1 Kings 12.6 3. Just Judges 2 Chron. 19.5 6 7. Psalm 82.2 5. 4. Valiant Souldiers 1 Sam. 16.18 1 Chron. 12.8 1 Sam. 14.52 5. Diligent Improvement First of Earth by Husbandry Eccles 5.9 Prov. 14.4 2. Of Sea by Merchandise 1 Kings 10.22 23 28 29. Both which are wrapped up in the cunning Artificer or Artist Esay 3.3 Reason 3. Wisedome considereth the estate of the people what it will willingly bear and what it is able to bear 1 Kings 12.7 Neh. 5.18 Reason 4. Wisedome deriveth all its light and strength from the Prince of wisedome who is wisedome it self the wisedome of the Father Prov. 8.12 15. and so denyeth it selfe Prov. 3.5 6 7. Vse 1. To teach Magistrates to lay aside all false guides in steering the course of Government It is not wit that is profitable to direct Eccles 4.13 but wifedome Nor favour to Favourites unfit for Government Eccles 10.6 7. Nor strength Eccles 9.16 Vse 2. To teach Magistrates to improve their wisdome in all the former particulars mentioned in the Reasons Doctr. As a Serpent biting without enchantment cannot afterwards be healed with skilful words so neither can a mischiefe befallen a Prince or People for want of wisdome be afterwards healed by great or sweet words The Scripture speaketh of some Serpents which will not be charmed Psal 58.4 5. Jer. 8.17 But it implyeth that some may be and are charmed by Enchanters joyning societies cunningly with the Divel as the phrase is Psal 58.5 and when they are not charmed then they sting without interruption and without remedy many times So when a Prince hath not used wisdome to direct his affaires he may be strong with a mortal mischiefe to himselfe and the state and then skilful words will doe no good Rehoboam neglecting to charme the peoples discontent before hand 1 Kings 12.13 to 19. afterwards in vaine came Adoram what words soever he gave them to gather up Tribute verse 18. yea in vaine were Abijams savoury words afterwards 2 Chron. 13.4 to 13. Reason From the strong and venemous and Malignant inflammation which harsh and foolish words may kindle in an understanding and free people It was a Malignant inflammation which brake forth from the people incensed when they rejected the seed of David 1 Kings 12.16 Vse 1. To observe the power of charmers by their covenant with Satan who hath power over Serpents and therefore they are called the power of the enemy Luke 10.19 Yet this power is limited he cannot heal after biting at least could not then though his commission may be enlarged since Neither can he charme some Serpents Psal 58.5 Jer. 8.17 How much lesse can he charme the seed of the woman without special commission and when he doth bite them It is but the heel Gen. 3.15 Vse 2. To shew us the mighty vertue and efficacy of wisdome that can charme malignant and venemous minds Eccles 10. v. 12 to 15. 12. The words of a wise mans
be despised nor cursed Exod. 21.17 Prov. 30.17 Reason 2. They beare the name and place and Image of Gods soveraignty and authority Exod. 22.28 Psal 82.6 Reason 3. They are heads of the whole body of the State 1 Sam. 15.17 And so in cursing them we curse our selves and the whole State Reason 4. From the danger which will redound to our selves by discovery of our words Princes have long eares and quicsighted eyes Birds of the Aire are put hyperbollically for unlikely meanes not so fitly expounded Angels for we doe not read of their Ministry in that kinde though a spirit of prophecy hath done as much 2 Kings 6.11 12. Nor Divels though they be called Foules of the Aire Matth. 13 4 19. But if they had a commission so to doe it would disturbe all States But the saying is verified First Sometimes in Birds occasionally discovering secrets as the Swallow revealed Besrus his murther of his Father who as he sat by the fire with his neighbours the swallowes chirping and singing above in the chimney he proked them downe and killed them and when they that sat by him found fault with him for it as an unnatural cruelty he excused himselfe that the burden of their song was a burden to him which was Besrus hath slaine his Father whence he being apprehended and brought before the Magistrates confessed the murther and was executed So Ibici Grues discovered the murther of the Poet Ibicus whence the Proverb Ibici Grues Secondly Sometimes in words flying like winged Foules flying in the mouthes of idle talkers or indiscret speakers Of spyes or promooters And of faithful Subjects Esth 2.21 22 23. Vse 1. To observe the divine authority of Gods word and the spiritual Soveraignty thereof putting a law upon our very thoughts which no law of man can doe 2 Cor. 10.4 Vse 2. To teach Magistrates to be the more careful of preserving Gods honour since he is careful of preserving theirs even in the secret Clossets of their Subjects What a fearful ingratitude were it in a Prince to curse and sweare and blaspheme the name of God who would have them not cursed no not in secret Vse 3. To teach us to observe Gods care of our safety who doth prevent us with such wary cautions least we fall into danger unexpectly We therefore ought to be the more regardful of the safety of his honour and of his Ordinances Vse 4. To take up this lesson and Counsel of Solomon not to meddle out of our callings in State matters to the provocation of Princes Yea to bridle our Tongues though Princes be not such publick blessings as were to be wished How much more ought we to be farre off from reviling or villifying good Magistrates God took it ill at Mirians hand and Aarons Numb 12.1 2 8 9. and worse at the hands of Corah and his company Numb 16.3 to 33. Eccles 11.1 2 3. 1 Cast thy bread vpon the waters for thou shalt find it after many daies 2 Give a portion to seven and also to eight for thou knowest not what evil shall be vpon the earth 3 If the clouds be full of raine they emptie themselves upon the earth and if the tree fall toward the South or toward the north in the place where the tree falleth there it shall be COherence see above in Chap. 10. verse 20. Solomon having shewed sundry several vanities which like dead flyes are found in Statesmen he proceedeth to direct his wise Subjects to some such Christian duties as are requisito at all times but especially in such dangerous times as the vanity of great men are wont to bring upon a State from verse 20. of Chap. 10. to the end of the eighth Discourse of the vanity of the estate of the creatures till we come to conclude the whole Book As First To beware of cursing Princes and Statesmen how corrupt soever their Government be the better to provide for our own safety Chap. 10.20 Secondly To be the more liberal to pious and charitable uses in regard of the troubles comming upon the Land where such misgovernment is found Chap. 11.1 2 3. Thirdly To be the more diligent and fruitsul in the duties of our calling verse 4.5 6. Fourthly To breake off a course of sin and to hasten repentance and turning unto God howsoever the time be verse 7. to verse 8. of Chap. 12. Whereupon Solomon concludeth the whole Book Chap. 12. verse 9 to 14. The Text is an exhortation to liberality or Beneficence Cast thy Bread Give a Portion c. Which is amplified by a twofold state of the Subject First By the fleeting estate of the Subject like waters verse 2. Secondly By the variety of subject persons or multitude of them to 7. 8 verse 2. And confirmed by four motives First From the recompence thereof at last in fulnesse of dayes thou shalt finde it verse 1. Secondly From the uncertainty of future calamities threatning the State for thou knowest not what evil shall be upon the countrey verse 2. Thirdly From the example of the Clouds who when they are full empty themselves upon the Earth verse 3. Fourthly From the certainty of the rest or aboad of a benefit where it is bestowed set forth by the similitude of a Tree lying where it falleth verse 3. Doctr. 1. When dangerous times hang over the publick State it is a point of holy wisdome to be liberal and bountiful to charitable and pious uses especially there where there is least hope of recompence in mans eye Bread cast upon the face of the waters is utterly lost in mans reason it will either sinke or swim away Yet cast thy Bread there especially in dangerous times when thou knowest not what evils are comming upon the Land There be six or seaven properties of Almes Deeds or other good offices of Christian love and bounty which Solomon comprehendeth even all of them in these words First to be doing good readily and roundly not so as if a gift or good worke stucke in a mans fingers implyed in the word Cast not give only or draw out but cast God loveth a cheerful giver 2 Cor. 9.7 Secondly To doe it usefully and helpfully cast thy Bread not stones not scorpions not scraps not refuse but such things as may doe true good may be a staffe and support to others as Bread Bread in Matth. 6.11 is put for all profitable outward things Thirdly to doe it justly of a mans own not others not to rob one to succour another give the bread Prov. 5.16 17. Isai 61.8 Pay debts first give after Fourthly To doe it freely without hope of recompence from them on whom you cast your bread Bread cast on water will either sink or swim away Luke 14.13 14. By waters is not here meant locus irriguus moist and fruitfull ground as Esay 32 20. for there it is not said besides all waters where such places are fruitfull but upon the face of the waters Nor here meant watery faces
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
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