are comming after this life ended are many Secondly That all the future time and work wil be but vanity v. 8. The light is sweet and it is a pleasant thing for the eyes to behold the Sunne light is a Periphrasis of this naturall life Job 3.20 so here As who should say life is sweet and so they that behold the Sun are put for men living in this world Eccles 7.11 And here both are put in opposition to the daies of darkness after this life ended which are daies of death and buriall Doctr. Though life be sweet and to some men long yea and comfortable all their daies yet let them remember that the daies which are comming are many both of darknesse and vanity The sweetnesse of death is argued by even Peters lothness to die even when an aged Christian and the cause of death is honourable and gratefull John 21.18 Daies of death and buriall are daies of darkness Job 10.21 22. And in hell the darkness is extream and everlasting the darkness is outward or extream Matth. 22.13 notwithstanding the fire Matth. 25.41 as a fire of Brimstone Esay 30 33. Reason of lifes sweetnesse First from many desireable comforts which we enjoy in this life congruous and suitable to all our senses and to all our affections Secondly from the intimate union of soule and body so as they both make but one person Hence lothnesse to part we will lose any member to save head and heart or any vitall part Some men spend their daies in prosperity Job 21.13 Reason 1. From the reward of godliness Prov. 3.16 Reason 2. From the patience and bounty of God to evil men Gen. 25.17 Reasons why the daies of darknesse and vanity are many First from their continuance to the resurrection in the end of the world Joh 14.12 Secondly from the ignorance and oblivion of all things in the grave Psal 88.12 6.5 Thirdly from the disappointment of any labour all that time Eccles 9.10 Psal 30.9 This to be remembred words of sense in the Hebrew are understood with affection and action so this word Eccles 12.1 which implieth here 1. Continuall mindfull knowledge of it 2. So to be affected with care and conscience of it as that it may take deeper impression in us then all the transient cares and comforts of this naturall life whereof though the daies be many yet not so many 3. So to provide in this life as that when our bodies shall sleep in darkness yet our soules may enjoy the light and comfort of everlasting life and blessedness Reason 1. From the benefit of such remembrance In so doing we remember God Eccles 12.1 and our selves also Luke 16.4 Reason 2. From the danger and folly brutish folly of such forgetfulness Job 21.13 Ecces 3 21. Vse of lifes sweetnesse 1. For thankfulness to God who hath given us life and all the lively comforts of it Joh 10.12 For thankfulness to Christ who laid down this life for our sakes Matth. 20.28 whence we are to live to him 2 Cor. 5.15 Vse 2. To learn to behold a greater sweetnesse in the life of grace in union with Christ in the light of Gods countenance Psal 4.6 7 63 3. Vse of many dayes of darknesse and vanity and remembrance hereof 1. To warne us not to be so taken up with the sweetnesse of this life as to forget the farre longer time to come Vse 2. To teach us not to envy the many prosperous dayes of wicked men here Their lightsome dayes here are but a few to their darke dayes behinde Vse 3. To provide here for life in death and for light in darknesse and for felicity against vanity Meanes hereof First Meditation frequent and constant and serious of the shortnesse of this life and of all the comforts of it Isai 40.6 7 8. Secondly Not to rest in a state of darknesse here Eph. 5.8 1 John 1.6 Thirdly Behold Christ losing his sweet life for us and mourne over him Zach. 12.10 Fourthly Walke in his light 1 John 1.7 Eccles 11.9 10. 9 Reioyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement 10 Therefore remove sorrow from thy heart and put a way evill from thy flesh for childhood and youth are vanitie FOr a fifth wholsome counsell and instruction Solomon giveth it unto young men which is twofold First To know God will bring them to judgement verse 9.10 Secondly To remember their Creator in the dayes of their youth vers 1. to 7. And both this and the former Counsels are but further motives and directions to take the counsel given verse 6.4 sowing our seed in the Morning and in the Evening not to cease Reason 1. For after this life ended many will be the dayes of darknesse and they will be dayes of vanity verse 7.8 Reason 2. For youth is the morning of our Age and so a fit time to sow good seed usually misimployed to the sowing of vanity verse 9.10 And there be three words that expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the morning of Age v. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is as the word signifieth the choyce Age of a mans life as that 1. Which is chosen to most employments of action 2. Wherein a man is to choose what course to take 3. And which a man would choose to live in alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is childhood which is the green flourishing bloud of Age or life Parts First An Ironical concession to children and youth to rejoyce in their dayes and wayes Rejoyce O young man c. Secondly A serious Admonition to know the judgement of God reserved for them but know that c. verse 9. Thirdly Hence an exhortation to put away and remove the passions and lusts of youth and childhood verse 10. Therefore remove the Irascible passions of the heart and evil from thy flesh that is the lusts of the flesh Fourthly a Reason of that exhortation from the vanity of childhood and youth verse 10. Doctr. 1. God is wont in an holy scorne to give up children and youth in their own dayes to take their own wayes and to rejoyce or applaud themselves in them See the like kinde of Irony or holy scorne 1 Kings 18.27 22 15. 2 Chron. 25.8 Quest But doth not God speake seriously as allowing children and youth more liberties then are meet for riper yeares as Chap. 9.7 8 9. Answ There be some lawful liberties which God doth allow to that age as Zach. 8.5 9 17. But if he had spoken of these he would have given some just ground of encouragement for it is your portion or the like but here he rather giveth a check and admonition against it from a ground that is wont to dampe not lawful but carnal delights But know
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
that for all these things God will bring thee to judgment The wayes of 1. Childhood First Ignorance 1 Cor. 14.20 Secondly Vanity serious in trifles and trifling in serious things Text. verse 10. Thirdly Folly Fourthly Falshood Psal 58.3 Fifthly Forwardnesse Matth. 11.16 17. 2. Youth First High conceits of their own sufficiency and worth 1 Tim. 3.6 Secondly Inordinate and excessive love of liberty Thirdly Wantonnesse Fourthly Strong affections upon weake grounds Fifthly Impatience of counsels and reproofes which is stubbornnesse Jer. 31.18 19. Sixthly Prodigality Luke 15.12 13. Seventhly Impudency Isai 3.5 God giveth up children and Youth to these wayes First by not giving them his grace either restraining or converting so soon Secondly By taking from them such Parents governours and friends as might restraine them 2 Chron. 24.17 As he that taketh away a damme giveth a running River leave to run strongly Thirdly By giving them up to a company of flatterers and Paresites sons of Belial who encourage them to evil 2 Chron. 24.17 18 and harden them against wise and grave counsel 1 Kings 12.10 11. Fourthly By suiting the heart with fit and strong objects and leaving the heart to the impetuousnesse of its own passions and lusts Reason 1. From the Idol of self-fulnesse which God seeth in the heart of youth according to which he answereth them and all others Ezek. 14.4 Reason 2. From their wilful disobedience Psal 81.11 Reason 3. From his delight to scorne scorners Prov. 3 34. Psal 2.3 4. Reason 4. From his purpose to magnifie his grace the more and to humble them the more in their conversion Jer. 31.18 19. Vse 1. To humble childhood and youth the more the flower of whose Age is so much corrupted If our choyce dayes be so wicked what are our dregs If our first fruits be so uncleane what is our whole lumpe yea and this spiritual judgement should humble youth the more for it is a more dreadful judgement for God to scorne then to frowne and threaten Doctr. 2. God would have children and youth to know that God will bring them to judgement for all their childish and youthful courses and for their delight in them Psal 50.18 to 22. Rev. 20.12 2 Cor. 5.10 Eccles 12.14 Reason 1. From Gods unpartial justice to all Rom. 2.6 to 11. God taketh no pleasure in proper youth Psal 147 10. nor pitty on carnal children Reason 2. From the proportion which God keepeth in recompencing like measure yea double measure of torment to deliciousnesse Rev. 18.7 Vse 1. To charge children and youth to put away and remove from them their passions and Iusts the evils of their flesh verse 10. Youths eagerly pursue their lusts and boisterously contend for them But lusts overwhelme with the greater torments Potentes potenter torquebuntur Vse 2. To discover and convince the vanity of childhood and youth verse 10. In regard First Of the many corruptions incident to their Age mentioned above Secondly Of their fond rejoycing in them as a fool in his Fetters and Shackles Thirdly Of the danger growing thereby of Impenitency here and of Judgement hereafter Vse 3. To exhort both to remember their Creator in their prime dayes Eccles 12.1 Eccles 12.1 1 Remember now thy Creator in the daies of thy youth while the evil daies come not nor the yeers draw nigh when thou shalt say I have no pleasure in them SOlomon to restraine children and youth from the vanities of their Age propounded to them a double Antidote First The knowledge of Gods approaching Judgement whereto he will bring them for all the evils of their youth Chap. 11. verse 9. whence he inferred two Corollaries 1. An exhortation to put away youthful passions and lusts 2. The vanity of childhood and youth Chap. 11. v 10. Secondly The remembrance of their Creators in the dayes of their youth Chap. 12.1 The copulative And implyeth a connexion upon the former as the Addition of another remedy like the former Doctr. 1. The remembrance of our Creator in the dayes of our youth is a Soveraigne remedy against the vanities both of youth and Age. It is a remedy against the vanities of youth before spoken of and the words following Before the evil dayes come c. argue it is a remedy against the wearisome vanities of old Age Remember words of sense in the Hebrew Tongue are to be understood with Affection and Action by reason of the combination and concatenation of all the faculties of the soul in pure nature like as of links in a chaine draw one and draw all breake one and breake all Luke 23.42 1 Sam. 1.19 Psal 106 4 7. Heb. 13.3 Rev. 2.5 Remembrance of God implyeth and inferreth 1. Turning to him Psal 22.27 2. Trust and joy in him Isai 51.13 3. Service and obedience to him Deut. 8.11.19 Psal 9.17 Judg. 3.7 4. Thankfulnesse to him Deut. 8.18 Thy Creator Setteth forth God as the Author and fountaine of all our being out of nothing Which argueth God to be 1. The end of all our being Prov. 16.4 2. Our preserver and Governour Isai 40.26 3 Our owner and possessour and Lord Isai 43.1 4. Intimately acquainted with all our wayes Psal 33.15 5. Unwilling yea disdaining to have his worke deformed or corrupted Deut. 32.5 6. 6. Able easily to destroy us Psal 104.29 30. Creators Implyeth more Creators then one all the three persons concurring in the worke Gen. 1.26 Remember Jesus Christ your Redeemer 1. As one that dyed and rose againe for us 2 Tim. 2.8 2. And without whom we are strangers from God Eph 2.12 3. In whom we become new creatures 2 Cor. 5.17 4. And through whom the Father is well pleased with you Matth. 3.17 Remember the holy Ghost First Who uniteth us to Christ 1 Cor. 6 17. and without whom we are carnal and sensual Jude 19. John 3.6 Secondly Who sanctifieth us to God and that in a Creating way Psal 51.10 11. Mortifying our passions and lusts Rom. 8 13. Quickning us to righteousnesse Thirdly Who pacifieth and comforteth our consciences John 14.16 17. and that in a creating way Psal 31.12 Reason 1. From the vanity of youth and Age without this remembrance of our Creators Text. Eccles 12.1 with Chap. 11.9 Reason 2. From the benefit of this yoke upon Youth Lament 3.27 to 30. Reason 3. From the sanctification of the whole lumpe of our life by the sanctifying of these first fruits Rom. 11.16 Vse 1. To reprove forgetfulnesse of our Creator in this time of youth It causeth old age to perish in such to be good for nothing Job 30.1 2 3 Youth and childhood is the seed time of grace and all goodnesse If in the spring no seed be sowne or none but Cockel and Darnel and such weeds what hope of Harvest Isai 17.10 11. From a threefold cause of difficulty 1. Custome in sin Jer. 13.29 2. Satans long possession Mark 9.21 29. 3. Gods rejection Prov. 1.24 to 28. Vse 2. To exhort children and youth to heed
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
1. Men of greater yeers and place rather exhorted then reproved 1 Tim. 5.1 Dan. 4.27 2 Inferiours with more liberty and plainness Thirdly any man capable of hearing or bearing a word of admonition 3 Rules concerning the sinners admonished First they must be certainly known and convinced 1 Cor. 5.1 Matth. 18.15 we may not reprove upon a suspition 1 Cor. 13.5 nor upon our own inquisition It is as if I should say Let me put my finger in your eyes to feel if there be not a moat Nor upon any uncertain heare-say Esay 11.3 Secondly a difference must be put between Moats and Beams Gnats and Camels Matth. 23 24. Camels and Beams may not be admonished with gentle reproofs 1 Sam. 2.23 24. 4 Rules concerning the Admonition it selfe First it should be dispensed in most wholsome words such as may be most fit to gain a sinner and heale his soule Wholsome gaining words are First generall terms especially at first and against pretious and gainful sins and dangerous to be openly rebuked Acts 19.26 37. Secondly Cloathed in a parable 2 Sam. 12.1 2 3. c. a garment is best seen how it becommeth us on another mans back Thirdly Delivered in Scripture phrase that the offendor may see God reproving him in his own words rather then man Matth. 15.7 8 9. Fourthly Such as acknowledge some good where it is as well as see fault Rev. 2.2 3 4. Pills would be given in Sugar 2. In order lesse sins would be first reproved John first reproved Herod for lesse matters Mark 6.20 before he came to the matter of Herodias Vada prius pertentanda Jer. 12.5 Reason of the Doctrine From a wise mans selfe-denyal hence God guideth and blesseth him Prov. 3.5 6 7. Vse 1. To instruct us in this great and difficult yet most necessary duty of love Admonition To neglect it wholly is an hatred of our brother in our heart Levit. 19.17 All the excuses of it are sinful inventions To tell others of it not themselves is a slander and malice Prov. 26.28 To admonish offenders themselves not in fit time and manner is to spill the admonition to take an Ordinance in vaine Vse 2. To teach the admonished to take such a duty in good part as a pretious balme Psal 141.5 as a jewel or golden ear-ring Prov. 25.12 Eccles 8. v. 6 7. 6. Becavse to every purpose there is time and judgement therefore the misery of man is great upon him 7. For he knoweth not that which shall be for who can tell him when it shall be SOlomon had in the former verse given it as one meanes of safety to a subject in admonishing his Prince going astray to wit a wise mans heart discerning both time and judgement the fit season and fit manner of such a duty In these words he amplifieth this fit time and judgement by the universality of the subject to which time and judgement is fitted and that is to every purpose or businesse and he meaneth every lawful and good purpose or businesse For there is no time nor manner fit to commit sin whence he inferreth as a Corollary that the misery of man is great upon him And withal he giveth the reason why such great misery falleth upon men in respect of the time and judgement fitted to every action taken from mans ignorance of that time and judgement which he expresseth both by a mans own ignorance thereof and by other mens unfitnesse to tell him verse 7. Who shall tell him for the time when it shall be or for the manner how it shall be the word signifieth both The words afford three observations which we may handle in order and make use of them together Doct. 1. To every lawful purpose and businesse there is a fit time and manner for the doing of it For persons Acts 13.36 with verse 25. For thoughts 1 Kings 5.5 with 2 Sam. 7.3 For words Prov. 25.11 For actions Psal 32.6 Isai 55.6 John 2.4 7 8. Reason 1. From the Soveraignty of God to appoint times and seasons Acts 17.7 Reason 2. From the beauty of every thing in its time Eccles 3.11 Reason 3. From the necessity of the concurrence of all due circumstances to make an action good 2 Sam. 17.7 2 Kings 5.26 DOct. 2. Men ordinarily are ignorant of the time and manner of doing any businesse especially spiritually good vers 7. As the Hebrew renders it to wit what that time should be and how or after what manner it should be Eccles 9.12 2 Cor. 3.5 Jer. 10.23 The Text speaketh chiefly of ordinary men not of the godly wise for the wise know time and judgement verse 5. But ordinary men they neither know time and judgement themselves nor doe others tell them Ordinary men consult with men like themselves who mislead them 1 Kings 12.8 Reason 1. From the want of the inward light of the image of God they are darknesse John 1.5 Eph. 5.8 Reason 2. They are self-confident and full walking without counsel Prov. 14.16 28.26 Reason 3. If they consult it is not with God Isai 30.1 2. Psal 10.4 nor with his word and then no light Isai 8.20 but with foolish and wicked men like themselves 1 Kings 12.8 Doctr. 3. For want of discerning and observing fit time and manner the misery of man is great upon him verse 6. Gen. 27 12 to 24. with Chap. 31.40 41. 1 Sam. 8.5 to 18 13 8 to 13. 2 Kings 5.26 27. 1 Kings 12.7 19. 2 Chron. 35.22.23 24. Reason 1. From Gods delight and good pleasure to vouchsafe his presence his concourse and his blessing when actions are done in Gods time and after his manner Psal 32.6 Isai 55.6 And his refusal thereof when otherwise Numb 14.42 1 Sam. 13.13 Heb. 12.17 Reason 2. From the snare and net that lyeth upon men in every action done out of due time and manner Eccles 9 12. 2 Chron. 35.22 23 24 with Lament 4.20 Crosses may befal a man in the best actions but snares inextricable difficulties befal men onely in evil wayes and good things done out of due time and manner Vse 1. To teach us to discerne and observe not only our words and all our wayes but even the fit time and manner of them as we doe desire to be freed of the great misery that else may befal us Jacob sought the blessing out of due time and manner It cost him twenty yeares hard service and his mother that counselled him amisse never lived to see him againe The Israelites sought a King out of due time and manner and brought upon themselves the misery of twenty yeares Tyranny It is dangerous missing the time of our conversion Luke 19.42 43.44 Missing the time of helping on our Families to Godward Hos 14.7 they utterly miscarry 1 Sam. 20.30 So for the Church and Temple worke Hag. 1.2 So for the Commonwealth 1 Kings 9.4 5 6 7. and Chap. 11.23 24 25. and Chap. 12.7 19. Meanes of discerning fit Time and Manner First Inward light
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
justice trading military power and skill honour and reputation with forraign Princes and States and which is worst of all decay in Religion and purity thereof whence also dropping in of contentious corruptions into all sorts 2. Prodigall expence of the treasure of the State in feasting and banquetting in Masks and Revels where money must answer all and that not a purse full or pocket full or bag full or chest full but a whole Kings Treasury and when that faileth then illegall exactions of the subjects estates The sonne of Nobles not so much of Noble ancestors for most Kings are such and yet their Kingdoms not alwaies blessed Yea sometimes they that are raised from low estates as David from following the sheep may be blessed Princes and the Land blessed in them But a sonne of Nobles is a Noble son a man of a noble spirit or Heroës for from the Hebrew word Heroë it seems to be derived are so called of whitenesse not so much for wearing white Garments as being bright and glorious Viro Illustres clarissimi opposed to Dark or obscure men Prov. 22.29 A man of a Noble spirit First Notabilis wel known and approved for his vertues Deut. 1.13 Secondly Of a publike spirit regardeth publike good ends more then private self-ends Psalm 137.6 Thirdly Affecteth rather to be loved then feared and yet to be feared to with due reverence Servile natures are imperious and cruel aut servit humiliter aut superbè dominatur Noble spirits as of Lyons wil parcere subjectis be moderate in punishments mercifull in suppliants Fourthly regardeth honour above life much more before money preferring the fifth Commandement above the sixth much more above the eighth Eate in due season 1. For time not in the morning 2. For measure not for excesse in gluttony and drunkennesse but sparingly But for strength 1. Of body and mind 2. Of fitnesse to the duties of their place Reason of the blessednesse of the State by such 1. Vigilancy and diligent attention of such to State affairs not suffering decayes in the good of the State nor droppings in of the mischievous ruinous evils Secondly provident frugality in preserving the Treasure of the State 2 Chron. 9.27 1 Kings 10.21 Vse 1. To teach us what to pray for in behalfe of our native Countrey 1. What evils to be avoided 2. What blessings to be desired Vse 2. To teach us what manner of Magistrates are to be chosen in our little Commonwealth and how they are to walk It is fellowship with Christ and living by faith in him that girdeth us up to our callings sitting loose from the head breedeth a paralytick distemper in the body Vse 3. To teach all men a right use of meats and drinks Large breakfasts break the necks of our strength and of our callings The end of feasts should be for strength and so moderate as our money may answer Vse 4. To teach housholders to beware of slothfulnesse and ill husbandry it wil ruine our houses for from thence is the comparison here fetched Vse 5. To teach us a wise use of money To be responsable to all our expences Eccles 10. v. 20. 20 Curse not the king no not in thy thought and curse not the rich in thy bedchamber for a bird of the aier shall carrie the voice and that which hath wings shall tell the matter SOlomon having declared many vanities like dead flies found in Princes and States-men He now directeth wise subjects to some such Christian duties as are fit to be practised at all times but most needfull and seasonable to be attended to in evil and dangerous times in this and the whole Context of the next Chapter As first To beware of cursing Princes and Statesmen however corrupt their government be v. 20. Secondly To bestow our Talents liberally whilst time serveth before evil come upon the earth chap. 11.1 2 c. Thirdly to be diligent in our callings early and late v. 4 5 6. Parts two First a commandement forbidding to curse the King or rich and great men his Princes and Officers And this prohibition amplified by the strictness of it forbidding the cursing of them where it might be supposed to be done with greatest secrecy and safety not the King in thy thought the rich in thy bed-chamber Secondly a Reason from the danger of discovery of it by speedy and unlikely means for the birds of the ayre the master of wings wil declare the word or matter Doctr. Though the King should be childish and Princes intemperate and sloathful and both of them suffer the State to fall to decay yet it is neither lawful nor safe for private men to revile or curse either of them no not in the greatest Exod. 22.28 where the prohibition is general without restraint to good Magistrates For opening of the point to be shewn First How farre a private subject may goe in such a case Secondly How farre he may not goe A private Subject may First Conceive of a King as he seeth him plainly to be and so of other Statesmen And accordingly as his calling requireth it he may reprove them all to their faces 2 Sam. 12.9 1 Sam. 13.13 14. 1 Kings 18.18 21 20. 2 Chron. 19.2 Ezek. 21.25 This is not to villifie or curse him but to restore and heale them or at least to leave them without excuse Secondly He may complaine of their wickednesse to God and confesse it Dan. 9.8 Thirdly He may speake of it to Subjects so farre as to prevent the corrupting of them by the authority or example of their Governours 2 Kings 6.32 Hos 5.11 7 3 5. Publike persons and the whole people may resist them in evil 2 Chron. 26.17 18. 1 Sam. 14.44.45 But none may First Despise their callings or governments which are of God Jude 8. Secondly They may not revile them nor make them worse then they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make light as mettals by clipping or washing 2 Sam. 16.7 8. David was no son of Belial nor bloudy to the house of Saul though so to Vriah Thirdly Imprecate or wish evil to them Matth. 5.44 a fortiori Object Did not Paul revile Ananias Acts 23.3 Answ He knew him to be a Judge verse 2. Sittest thou to judgement c. though he knew him not to be the high Priest But he did not revile him but reproved him gravely for his Hypocrisie a whited wall and Iniquity commanding him to be smitten against Law And prophesied his destruction Nor doth he say he would not have said so much to him if he had known him to be the high Priest for Jeremy did say so much to Pashur Jer. 20.1 to 6. Though the high Priesthood was then accomplished in Christ yet while the Temple stood the shadowes were to be buried with honour but this was no dishonour to his place to reprore him justly Reason 1. They are by their place Fathers of the Countrey Isai 49.23 and Fathers though wicked are not to