of the spirit and Image of God Isai 30.21 Prov. 4.18 19. Feare of God and love to man give much light Prov. 25.12 1 John 2.10 11. Secondly Avoid selfe-confidence Prov. 3.5 6 7. and Chap. 28.26 Thirdly Consult with God In fasting and prayer Esth 4.6 with Chap. 5.2 In his word Psal 119.24 verse 105. In the times and opportunities of providence Psal 32.8 In the Counsels of godly wise 1 Kings 12.7 Fourthly Fit manner in all actions is Faith Rom. 14.23 and Love 1 Cor. 16.14 For the end Gods glory 1 Cor. 10.31 and the good of others 1 Cor. 10.24 Eccles 8. v. 8. 8. There is no man that hath power over the spirit to reteine the spirit neither hath he power in the day of death and there is no discharge in that war neither shall wickehness deliver those that are given to it AMongst the Inventions which Solomons Subjects found out to excuse themselves from dealing faithfully with him when he sell to the Toleration and maintenance of Idolatry in building Temples to his Wives Idols and endowing them with liberal maintenance and in employing the hands and service of his Subjects in such Structures This was the Third That where the word of a king is there is power or Dominion or Authority v. 4. and that power is irresistible and uncontroulable Who may say unto him What doest thou This Invention or Excuse Solomon taketh away First by the safety of Obedience to Gods Commandement Whoso keepeth the Commandement shall feel no evill v. 5. Secondly by the discretion which a wise man hath v. 5. to observe fit time and judgment for missing whereof great misery falleth upon men v. 6 7. Thirdly by the restraint of Magistrates power from reaching to a double Object 1 To restrain or constrain the spirit or conscience 2 To discharge from death which latter power to discharge or deliver from death he denyeth also to all wickedness which men will not stick to commit to prevent the kings wrath which else might be as the messenger of death Pro. 16.14 v. 8. Fourthly by the wise mans observation of one mans Rule sometime over another for hurt v. 9. Power here is a word of the same Notation with that v. 4. implying Authority and Dominion whence Sultan There is not a man that hath Dominion over the Spirit Spirit is not here meant the Soul to retain it in the body for 1. That is expressed in the next part of the verse neither is there power or dominion to wit in a king in the day of death to discharge a Subject in that War 2 The Verbe translated to retain is rather to compell to restrain or constrain and properly signifyeth coercere as David called his son by Abigail by a name from this Root Chileab 2 Sam. 3.3 because of his Mothers restraint of him from shedding blood whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prison 2 Kings 17.4 To retain the soul in the body is wont to be expressed in an other Phrase in that Language Psal 22.29 but by spirit is here meant the Conscience as elsewhere often Pro. 20.27 18.14 Acts 20.22 Doctr. There is not a man no not the king that hath a Coercive power over the Conscience He cannot 1 Constrain to sin forbiden of God Dan. 3.13 to 18 nor restrain from Duty commanded of God Dan. 6.7 10 22. 2 Binde Conscience in things indifferent that is lay such a weight or burden upon a Commandment of his own that it shall be a sin to the Conscience to neglect it If mans Commandment could binde the Conscience then the Commandments of men would be the doctrines of Religion against Matth. 15 9. 3 By outward Punishments compell a man to doe against his Conscience to wit he cannot that is he ought not till Conscience be convinced and then it is self-condemned Reas 1 From the immediate subjection of Conscience to God For first there God only writeth his Law Rom. 2.15 Secondly God only can discern judge and punish fins against Conscience discern Jer. 17.10 iudge and punish Job 6.4 Luke 12.4 5. Jam. 4 12. hence subjection of the Conscience to man is flat Idolatry Reas 2 From the immediate spiritual Dominion of the Conscience over the man Rom. 14.5 14 23. Acts 20.22 Vse 1 To Resolve a great Question of Conscience Whether a King or Magistrate may compell men to profess and practise the Religion established by law of his Countrey Answ First for false Religion It is out of Question no he sinneth in doing it and the People in obeying it 1 Kin. 15.30 Secondly for the true Religion as to worship the true God the maker of Heaven and Earth the Father Son and Holy Ghost we answer in six Propositions Propos 1. David and other Godly kings of Israel did not force conquered Pagan Nations to worship the God of Israel whether they lived in their own Countrey or dwelt in the Land of Israel As in case an Heathen Proselyte came to joyne to the Church of Israel it was requisite he should circumcise his males Exod. 12.48 but not required that his wife should be of like Religion with him Numb 12.1 The Law in Ezra 10. Neh. 13. concerning an Israelite marrying a Pagan and so Malach. 2.11 not an Heathen marrying a Pagan before his conversion It is not therefore a solid answer which some doe give that the Kings of Israel are no Precedents for Christian Kings partly because they were Types of Christ and because their Land was Typical and Sacramental For what they did as Kings Heathen Kings did the same lawfully And the Land of Israel did not fotbid Pagans to dwell in the Land as the Gibeonites and Captives Propos 2. Neither did the good Kings of Israel nor may Christian Kings compel any of their Subjects to the fellowship of the Church to yeild up themselves to their Covenants Sacraments and Censures unlesse they were fit for it and perswaded to it This concerneth the second Commandement as the former did the first Gen. 9.27 Psal 110.3 Exod. 12.48 If he will eate the Passeover then let him first circumcise his males else he may forbeare both Propos 3. It is not lawful for Magistrates to suffer to live First Blasphemers of the true God whether Christians or Pagans within their power Dan. 3.29 6 26. 1 Kings 20.23 28 42. whether in the Land of Israel or out of it yet Ahab no Type of Christ Secondly Israelites or Christians Apostate to Idolatry Deut. 17.2 to 7. in respect of their Apostacy from the Covenant verse 2. Thirdly Witches Exod. 22.18 Levit. 20.27 with 22.23 Fourthly Seducers to Idolatry Deut. 13.1 to 5 11. and to Heresie Matth. 5.15 2 Pet. 2.1 2 3. Deut. 13.10 Zach. 13.3 Object But is not this to punish a man for his conscience and so to act contrary to the doctrine in hand Answ It is not conscience that bindeth to these sins but sinning against light of conscience Blasphemers Apostates Witches Hereticks
it is even with trades as with the creatures they are full of labour and yet empty of satisfying the mind empty of newnesse Vse 2. To exhort to the study and searching out of the favour of God the blood of Christ the grace of his Spirit the Word of God c. These will answer our hearts with rest and fulness and newhesse of comfort and contentment Vse 3. For triall of our happinesse whether we have made right choice of it if we bend our studies and labours upon things that are full of labour and yet empty of satisfying the mind with contentment and newnesse we have misplaced our happinesse But if we finde rest and satisfaction and newnesse in the things we are conversant about it is a signe we have chosen heavenly things to place our happinesse in A right choyce From the Sunnes motion vers 5. observe First against Coperni us that the Sunne standeth not still but the earth Psal 19.5 Secondly against the opinion of such that doe think the Heavens and Planets are moved by Intelligences The same is here said to arise and goe down to hasten not to be carried or moved passively Psal 19.5 the Sun is said freely to run his course or which is all one to rejoyce to run it Thirdly the Sun is endued with life for whatsoever stirreth and moveth it selfe in his own place is quick and liveth There is a double life in things yet comming short of sense 1. Vegetative as the Plants and Herbs 2. Locomotive as in the Stars This also is implyed in the order of the works of the Creation where proceeding from things lesse perfect to things more perfect he mentioneth Stars made the fourth day and Herbs and Trees the third The Stars therefore mentioned to be created after some living things have in themselves a more perfect life From the Winds motion vers 6. observe The freedom of the motion of Gods Spirit blowing where it listeth John 3.8 From the motion of the Rivers vers 7. observe First the originall of Fountaines to spring from the Sea Aristotles reason to the contrary that water coveteth to run to the lowest place And if the water should have this vicissitude of course from the Fountaines to the Sea from the Sea to the Fountains then the same place should be higher and lower then it selfe will not hold For some parts of the Sea are lower then the Fountaines and into them the Fountaines send forth their streams to run other parts of the Sea are as high or higher then the Fountaines especially in great storms when the waves seem to ascend up to heaven Psalm 107.26 And they by secret channels another way send forth Springs of water to feed the Fountaines Plato's Barathrum in the hollow Caverns of the earth which he maketh to be the originall of Fountaines is hence also refuted unlesse he derive the supplying of that Barathrum from the Sea Secondly that the earth through which the Sea waters passe to the Fountaines doth percolate and strain the Salt out of them else as the sea waters are salt so would also the Fountaine waters be That some fountaines of water are salt as the sea ariseth from the openness of the pores of the earth between the sea and them which is also the cause of the ebbing and flowing of some of them Thirdly A pattern of thankfull returning what we receive to the Fountain that supplieth us as we receive all blessings from God so let us return all to him From the motion of all these together observe First That all the Elements abhor idlenesse the Sunne the chariot of fire the wind the waters are all in continuall motion And though the earth abide and stand yet it is continually fruitfull in breeding and nourcing such things as abide upon it and in it an idle person though made and fed of all these is like none of these he lazily sitting or lying still whilst they continually move diligence in our calling hindreth not the happinesse of the resting of our hearts in God ECCLES 1.9 10 11. 9. The thing that hath been it is that which shall be and that which is done is that which shall be done and there is nothing new under the Sun 10. Is there any thing whereof it may be said See this is new it hath been already of old time which was before us 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after IN these words Solomon sheweth us the want of newness in these things under the Sunne and from thence argueth the unprofitableness of the study or knowledge of them to the attaining of true happiness This want of newness First Is expressed in the end of the 9 verse There is no new thing under the Sun Secondly is amplified 1. By particular Induction of that which hath been and that which is done they both shall be hereafter vers 9. Secondly by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling upon the same point affirming every thing that now seems new to have been in old time vers 10. Thirdly by removing an objection which is secretly implied If these things that seem new to us have been in old time How commeth it we never heard of them before vers 11. which is amplified by the like forgetfulnesse of things now in after-ages vers 11. The Doctrine of the ninth and tenth verses may be opened in handling this point There is no new thing under the Sunne It may seem a Paradox at first sight for it may be said what is that which all men like the Athenians enquire after News if there be no new thing Acts 17.21 why are men taxed for hunting after new fashions in Apparrell especially English men as unfit to be suited as the changeable Moon if there be no new thing will God again destroy the world with water Gen. 9.11 was it not a new thing for God to deliver the Law with lively voyce from heaven Deut. 4.32 33. was it not a new thing or shall it be again repeated the Sunne to stand still or to goe back ten degrees Jos 10.13 14. 2 Kings 20.11 A Virgin to bear a Son Jer. 31.22 Christ to be born to die to rise again to ascend The holy Ghost to descend The Apostles to preach and write the new Testament Are there not sundry Inventions of Art new as Guns Printing and the use of the Loadstone was not the Gunpowder-treason new without precedent or former example To answer these and such like doubts many interpretations and limitations of these words have been given which were not worth rehearsing as that of Cajetan concerning Solomon to reason from the Eternity of time to argue the circular motion of naturall bodies and that alledged of Origen touching Plato's great yeare of 49000 yeares wherein he would have all the Starres to come to the same Position and so all things to return again in the same course
But to touch onely those which come neerer to the truth Some have thought amongst whom Hierome that all things now done were first in Gods Predestination but though that be a truth yet not pertinent here For Gods Predestination is above the Sunne and things done here according to it are new still under the Sunne as having never been done under the Sunne before Besides Gods Predestination was not in old time before us but before all time Others understand the words as denying new Arts but what will they say of the Art of Printing Others as Pineda understand it of no new happinesse nor any new way to attain it But Solomon seemeth to speak of the want of new objects to eye and eare whence it commeth to passe that they are not satisfied vers 8. Others and that rightly conceive him to speak of naturall things and their naturall actions Avicen sup Q. 91. A 1. For of these Solomon here discourseth to prove that happinesse cannot be found in the knowledge of these because they are wanting in newnesse and variety As if he should say Natura nihil molitur novi Though upon this particular occasion he seemeth to reach further in denying newnesse to the common affaires of men in the world For vers 11. he denieth remembrance of former things which is not wont to be taken up about naturall bodies or the actions of them but especially about men and their affaires And indeed in Civil matters there be the like manners of men now as of old the like causes and successes of warre and peace c. whence the knowledge of History of former times is so much behovefull so in Church matters like disposition of hypocrites Matth. 15.8 9. Like opposition to the truth by false teachers 2 Tim 3.8 2 Pet. 3.1 Like security forerunning generall judgements Luke 17.26 to 30. Ans 1. For answer therefore to the former doubts Solomon speaketh not of Gods miraculous and extraordinary actions whether of judgement or grace such as the drowning of the world the standing of the Sunne the Birth and death of Christ the writing of the Scriptures c. 2 Pet. 3.4 5 6. Ans 2. He speaketh of naturall bodies and the whole course of nature nature worketh now as from the beginning Natura nihil molitur novi but upon some accidentall defect or superfluity in the matter Ans 3. The Artificiall inventions of men though they be new sometimes at first yet for the kind many of them have been before and generally none of them continue new long but wax stale and old like other things Psal 102.26 Heb. 8.13 Only God our happinesse is alwaies the same Psal 102.27 Heb. 13.8 and ever is new Abrahams Covenant is still the New Covenant Vse 1. To shew us the emptinesse of the knowledge of the creature to bring us to happinesse Where newnesse is wanting sweetnesse and full contentment is wanting Vse 2. To exhort to seek after the favour of God the blood of Christ the fellowship of his Spirit the knowledge of the word c. These things yield a daily new freshnesse 2 Cor. 5.17 Lam. 3.23 Doct. 2. Matters of former times are buried in forgetfulnesse Reas 1. Mens negligence to recount them or to search after them Reas 2. Mens unthankfulnesse not rehearsing them to posterity Reas 3. Emulation envying the propagation of others good name Reas 4. Gods just judgement cutting off the memory of some persons and things from off the earth Vse 1. Not to wonder though so many things seem new to us which yet have been before seeing former things are forgotten Vse 2. Not to seek our own glory in this or that good work to be talked of when we are gone For we and our works shall be forgotten Vse 3. To exhort to godlinesse which bringeth an everlasting good name Prov. 10.7 Psal 112.6 Eccles 1.12 13 14 15. 12. I the Preacher was King over Israel in Ierusalem 13. And I gave my heart to seek and search out by wisdom concerning all things which are done under Heaven this sore travel hath God given to the sons of man to be exercised therewith 14. I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit 15. That which is crooked cannot be made straight and that which is wanting cannot be numbred NOw followeth in these verses the second Argument whereby Solomon proveth the vanity and unprofitablenesse of the study and knowledge of Gods works in nature to the attainment of happinesse thereby taken from his own experience Where observe First his study of the creatures and that set forth 1. By the opportunity he had thereto he was then King over Israel in Hierusalem vers 12. It was not when he was a child but when a King and endued with extraordinary wisdom yea a King of a wise people Deut. 4.6 and in Hierusalem the Oracle of wisdom 2. By the diligence he used therein seen 1. In the subject he employed in the study his heart I gave my heart to it 2. In the act seeking searching 3. In the instrument or guide he used By wisdom 4. In the object he was conversant about in those studies I gave my heart to seek and search out by wisdom concerning all things that are done under heaven to wit all the works of God in nature 3. By the Calling he had thereto vers 13. Secondly his verdict or sentence of all upon his study and search All is vanity vers 14. Thirdly the reason of such his sentence the insufficiency of such knowledge to streighten things crooked or to supply defects Doctr. 1. To study the nature and course and use of all Gods works is a duty imposed by God upon all sorts of men from the King that sitteth upon the Throne to the Artificer This sore travel hath God given to the sonnes of men even to Kings also vers 12 13. Prov. 25.2 Reas 1. Gods glory which is seen in the creatures Psalm 19.1 145 10. Rom. 1.20 It is a disgrace to a good workman not to look at his work but to sleight it Reas 2. Our own benefit both of body for health as in the knowledge of many medicinall things and of soule for Instruction which may be learned from the creatures and of the estate for gain when we know the worth and use of each thing Vse 1. To reprove the streight-heartednesse of most who study no further the creatures then for necessity or pastime The Gentleman onely observeth so much of the nature of Dogs and Haukes and Phesants and Partridges c. as serveth for his game The Tradesman looketh onely at the nature and use of such things as whereby he getteth his living whether Sheep Beasts Skins Wool Spices Fishes Foule c. But studying the nature of all things which by observation and conference men might learn one of another would enlarge our hearts to God and our skil to usefulnesse to our selves and others Rich
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
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
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