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
admonished verse 12. Seventhly from the vanity and wearisomnesse of reading many of other books verse 12. Doctr. The more wise a Governour or Ruler especially a Preacher is the more he teacheth the people knowledge If it be read Because the Preacher was wise he still taught the people knowledge it comes to the same issue For if the wisdome of Solomon caused him to teach the people knowledge then the more wise a man is the more his wisdome wil encline him to teach men knowledge But in Solomons phrase it is used in way of comparison as Eccles 2.15 However this is evident It is the wisdome of a Ruler especially of a Preacher to teach the people knowledge 2 Chron. 17.7 8 9. Colos 2.1 2. 1 Cor. 10.1 12.1 14.18 19 20. 1 Thes 4.13 2 Pet. 3.8 Jer. 3.15 Reason 1. From wise mens knowledge of the excellency of knowledge which ignorant men know not and therefore regard not Prov. 1.22 Eccles 2.13 14. 7.12 Prov. 19.2 Hos 4.6 Isai 27.11 Reason 2. From their calling They have a Pastorall charge of the people yea of the soules of the people Rulers Psal 78.70.71 72. 2 Sam. 24.17 Preachers Heb. 13 17. God giveth to non power over the bodies of his people but he giveth them also charge over their soules see verse 1. Reason 3. For regard to their own comfort Ignorant subjects wil be either 1. Rebels and unruly 2 Chron. 15.3 5 6. 2. Flatterers Hos 7.3 5. 3. Barbarians Ignorant people will be either 1. unprofitable hearers Jer. 5.3 4. 2. Persecutors which is worse Acts 3.17 1 Tim. 1.13 Vse 1. To teach all men of wisdom that have people under them whether in Church as Preachers Common-wealth as Magistrates Family as Parents Masters that it is a part of your wisdom to teach your people knowledge and the more wisdome the more to teach them knowledge Preachers Jer. 3.15 Magistrates as before Housholders to their Wives 1 Pet. 3.17 Children Ephes 6.4 Deut. 6.7 Servants Gen. 18 19. Schoolmasters and Tutors Prov. 30. Magistrates teach knowledge not onely as Solomon here by writing but First by providing and sending forth good Ministers 2 Chron. 17.7 8 9. Secondly by erecting and publishing good laws Deut. 4.5 6. especially for the free passage of true Religion Ezra 7.23 Thirdly by removing stumbling blocks Teachers of lyes out of the way 2 Chron. 17.6 Fourthly by punishment of evil doers Judg. 8 7 16. Prov. 19.25 21.11 Fifthly by preferment and encouragement of wel-doers Prov. 22.11 Psal 101 6. Sixthly by example Psal 122.1 2. Ministers teach knowledge first by dispensing ordinances Jer. 31.15 Secondly by exemplary conversation 1 Tim. 4.12 Housholders teach by Chatechising Prov. 22.6 Wholsome Discipline Prov. 29.15 and godly example 1 Chron. 28.19 All of them teach by maintenance of Schooles of good learning Acts 7.22 Else knowledge is more hard to be attained John 7.15 Vse 2. To teach people to be as willing to learn knowledge else how shall others teach knowledge Vse 3. To teach us what is indeed knowledge to wit such things as Solomon taught Prov. 9.10 As first the vanity of the creature especially of a mans selfe by nature as in Ecclesiastes Secondly the precious sweetnesse of the love of Christ in the Canticles Thirdly the right ordering of Commonwealths or Families as in the Proverbs Prov. 9.30 Eccles 12. part of v. 9. with 10. Yea he gave good heed and sought out and set in order many Proverbs 10. The Preacher sought to finde out acceptable words and that which was written was upright even words of truth SOlomon in teaching the people he sought out and weighed and set in order words of weight and delight words of uprightnesse and truth Solomon though a wise man none like him yea though immediately inspired by the Holy Ghost yet he set all his Logick awork in teachings and writings to the people For whereas there be three acts or exercises of Logick 1 Invention 2 Judgement 3 Method and in these three the whole work of Logick is accomplished Solomon set all these a work to finde out a fit matter and words for the instruction of the people Investigavit he sought out is the work of invention libravit trutinavit he weighed as in a ballance is the work of judgement He set in order is the work of method Words of weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs that is words of weight of power of authority such as are apt to sink not only like Davids stone into the forehead of Goliah but into the heart of the stoutest Reason why so called from their effect First as convincing and pressing down a proud spirit 2 Cor. 10.4 5. Secondly lifting up an humble spirit Isai 66.2 50.4 Thirdly directing and ordering their own lives and others Ps 119.125 Words of delight or acceptable words not to the humours of the people but first to the good pleasure of God Gal. 1.10 Secondly to the estate of the people Gal. 4.20 Reason 1. As being most suitable to the image of God in his children These words are as a seale their hearts as wax For all delight springeth from correspondency between the faculty and the object Reason 2. As making us men of delight first to God secondly to our brethren Psalm 16.3 Words or writings of uprightnesse or righteousnesse Reason 1. As suitable to Gods will which is the rule of Right Reason 2. As aiming at right ends the glory of God the good of Churches Commonwealths Families soules Reason 3. As making us upright Words of truth Reason 1. As proceeding from the Spirit of truth Reason 2. As speaking of all mens persons estates of God his counsels and waies as they be without errour or guile Reason 3. As making us true Object 1. But Penmen of Scripture speak from immediate revelation 2 Tim. 3.16 2 Pet. 1.21 Therefore not in a way of Logicall discourse or study Answ It followeth not for God breatheth as well in meditation as in sodaine raptures Jude 3. 1 Tim. 4 13 15. 2 Tim. 2.15 Object 2. Luke 21 14 15. Answ It is a word of encouragement to Martyrs and Confessours that suffer in a good cause to expect immediate assistance where they cannot wel forecast or premeditate to answer to sudden and unknown questions Otherwise if a man knew beforehand their Interrogatories it were expedient to study how and what to answer Prov. 15.28 Vse 1. To reprove wearisomness of the instructions taught in this book When wil our Teacher have done with this argument that we might have none of Christ but indeed a gracious heart seeth the more need of Christ in the vanity of the creature Vse 2. To reprove the rejection of studied Sermons Vse 3. To teach Preachers the Imitation of Solomon in studious Invention Judgement and order of words first of power secondly of delight thirdly of uprightnesse fourthly of truth Jer. 48.10 Jude 3. Talents should be employed to best advantage Vse 4. Sermons may be elaborate
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
hold on madness and folly Thus he interpreteth himselfe ch 2. verse 1 2 3 4 to 11. Reas To make use of our great Estate according to the nature of it is to use it to erect great Buildings to plant Vineyards Orchards Gardens to provide a mans selfe of store of Servants costly Apparel rich Furnicute Gold and Silver musical Instruments as is shewn verse 3. to 10. of chap. 2. Now the benefit he had by the use of his great Estate was Madness and Folly Madness is a privation of natural Reason and natural Affection Madness in the Original implyeth two things 1. A fond delight in rejoycing and exalting a mans selfe Selfe-applauding 2. A vain-glorious boasting to others even sometime with loud clamours and cracking celebrating a mans selfe and affecting to be celebrated of others Both these are found to arise in a mans spirit upon his faire buildings sumptuous provision and furniture and attendance goodly and pleasant gardens Orchards c. Dan. 4.30 Folly is a dullness and fondness or weakness Stupor sensus in judicando Aquin. 2.2 Q. 46. Art 2. the dullness of the understanding to judge and discern of things So is it with every man employing his great Estate in these rich and glorious matters he shall finde discerning and savouring of heavenly things much dulled Vse 1. To call upon men of great Estates to consider what good they get by their great Estates and their employment of them If they employ them about great buildings rich furniture c. as Solomon did chap. 2. verse 3 to 8. then consider if madness and folly be not their portion Vse 2. If mens callings require the employment of their Estates in sundry of these things then it behooveth them especially to watch over themselves lest madness and folly grow upon them Vse 3. To exhort men of great Estates to employ them not so much according to nature which breedeth in the owners madness and folly as in liberality to the poor hospitality to strangers maintenance of Church and Commonwealth c. So may we wisely lay up a good foundation for time to come Luke 16.9 1 Tim. 6.18 19. Doctr. 4. Much wisedome bringeth with it much grief sorrow and vexation of spirit and the more wisdome the more grief The wisdome he here speaketh of is an acquisite wisdome to wit natural or civil wisedome gotten from the observation of the creatures or of humane affaires Reason 1. From the meanes used for the getting of this wisedome Reading and Meditation which are weariness to the flesh Eccles 12.12 Study heateth the brain intendeth and stretcheth the minde as if the body were stretched on the Rack yea sometimes to the breaking of a mans wits As in wrestling there is striving then weariness then despaire of overcomming then giving over then taking it up againe So in Study againe and againe Reason 2. The curse of God upon the body of the creatures causeth that no use can be made of them but with some sweat to the body some griefe and vexation to the spirit Reason 3. Envy and Emulation in others which breedeth a learned man disturbance indignation and vexation and discontentment in our selves that we are so much neglected nor better respected then others of less eminency as we conceive Reason 4. The more knowledge we attaine the more wee see our own ignorance which addeth much grief Reason 5. Much study drieth up the sweetest moysture in the body whether blood or marrow consumeth the cheerfull sprits and so breedeth morosity and harshness which is a vexation to a mans self and others Calvin desired the Senate of Geneva to pardon his morositie Reason 6. The vanity of this wisedome falling short of Christ and his grace which is true wisedome 1 Cor. 1.21 Vse 1. To reprove a foolish conceit of ignorant people that think Ministers and Schollers eat the bread of idleness come easily by their living No calling more wasteth and grieveth him that is occupied therein then theirs doth The Ploughmans employment is a pastime to theirs his labour strengthneth his body but theirs wasteth body and spirit whence it is the one so long a time outliveth the other Vse 2. To teach men to beare the more with Schollers and Wisemens weakness and morositie they are incident to their callings Vse 3. To teach wise men to see if this be not the fruit of their wisedome If yea then to seek after that wisedome which maketh blessed and addeth no sorrow with it Prov. 3.17 Eccles 2.1 to 11. Verse 1. I said in mine heart Goe to now I will prove thee with mirth therefore enjoy thy pleasure and behold this also is vanity Verse 2. I said of laughter It is mad and of mirth What doth it FRom Verse 16. of the former Chapter Solomon hath tryed what happiness might be found in his great wisedome now he proceedeth to try what happiness might be found in his great Estate in the pleasures and profits which it yieldeth Parts 5. 1. Solomon encourageth himselfe in this Soliloquy to enjoy pleasure verse 1. since he cannot finde happiness in wisdome Goe to now I will prove thee c. 2. He delivereth his judgement of it verse 1 2. It is Vanity Madness good for nothing what doth it 3. He hath declared by particular induction the speciall delights he gave himselfe to take pleasure in 1. In his diet Wine verse 3. 2. In his Buildings verse 4. 3. In Husbandry 1. Planting of Vineyards and making Gardens Orchards Pools of water verse 6. 2. Storing of Cattel verse 7. 4. House-keeping 1. Retinue verse 7. 2. Wealth verse 8. 5. Musick verse 8 4. He amplifieth his enjoying of these 1. By his joynt laying hold of diverse wisdome verse 3. 2. By the end he aymed at in all his pleasure verse 3. 3. Ã minori he increased in these above all others verse 9. 4. By adding all other things like these verse 10. 5. By his solacing himselfe in them all as being his portion verse 10. 5. He relateth the issue hereof or event which was that upon survey he found all to be Vanity Vexation Unprofits bleness verse 11. Doct. 1. Conference with our selves in way of encouragement addeth strength and freedome to our resolutions and purposes Luke 12.19 Psalm 43.5 Reason 1. Words are as bellows to blow up fervency and strength of spirit as well in our selves as in others Reason 2. They presuppose a judgement satisfied in the lawfulness and expediency of that we goe about out of the abundance whereof the mouth speaketh words of encouragement Vse 1. To teach us to use this help to stir up our dull hearts and to strengthen our feeble knees to any good duty Psalm 27.6 7 c. Vse 2. To teach us to use the like conference with our selves in way of discouragement from sins The same breath that bloweth up fire cooleth hot water Jer. 8.6 Gen. 39.9 Neh. 6.11 Psal 4.4 Doct. 2. To give up our selves to pleasure and laughter to finde
to us In a vow we promise something to God Hence in the Text the vow is said to be vowed to God v. 4. v. 2. Secondly A man bindeth his soule to God in them Num. 30.4 Thirdly To perform some acceptable thing to God unlawfull things we may not vow as the Jewes did Acts 23.12 13. nor impossible nor unsuitable to our calling But two sorts of things are acceptable matter of vows First Religious obedience to God in his Commandements Psalm 119.106 Gen. 28.20 21. Secondly Helps to obedience and removall of impediments Payment of tithes was an help to worship and to the maintenance of it in those daies when God accepted such a maintenance for his Priests Neh 9.38 with 10.29 32. Gen. 28.22 So contributions Acts 4.37 So the vow of a Nazarite 1 Sam. 1.11 Job 31.1 was a removall of an Impediment 2 Cor. 11.10 a prevention of dishonour to Pauls Ministery 2. A seasonable time of vowing is 1. When we stand in need of some special savour from God then as we desire God might draw more nigh to us in special mercy so it is meet we should draw more nigh to God in speciall duty Gen. 28.20 21 22. Num. 21.1 2 3. Secondly When we have received some speciall mercy Psalm 116.8 9. 76.11 Jonah 1.16 Thirdly When we finde our hearts ready to betray us to this or that evil by occasion we may vow against such occasions and vow also the contrary duties Job 31.1 2 Cor. 11.10 which argueth vows are not unseasonable in the daies of the Gospel Fourthly when we are to enter into some new Relation whereof God is the Author and the Duties of the Relation depend upon our Vows or Covenants with God and with one another Thus in marriage Prov. 2.17 Malach. 2.14 And in Church-covenant 2 Cor. 8.5 11.2 Reason 1. From the folly yea hatefull folly folly hateful to God to delay payment of vows v. 4. Reason 2. From the preferment of not vowing before not paying vows v. 5. Reas 3. From the Charg lying upon us to keep our mouthes and the evill of sin redounding to our whole man by rash Vowing v. 6. as who should say We have sins enough and frailties whereto we are subject otherwise we had not need rashly to rush into by such inconsideration Reas 4. From the vanity of the Excuse of such a sin before the Angel as an errour or ignorance where by Angel is meant the Priest or Messenger of the Lord as Mal. 2.7 before whom the excuser of his rash Vow would come and offer sacrifice for his ignorance or error Levit. 4.27 28. the same word here and there oft in that Chapter as v. 2 13 22 27. Reas 5 From the wrath and vengeance of God against such Vows and such Excuses God will be angry at thy voyce and destroy the works of thy hands Thus God was angry with Jacob for Delay Genes 34.30 with 35.1 thus he destroyed Ananias and Sapphira Acts 5.2 to 5. Reas 6 From the variety of vanities in such Vows and Delayes as in Dreames to wit in both first Idleness and unprofitableness secondly Confusion thirdly Troublesomness fourthly Contradictions fifthly Absurdities sixthly Fals-hoods Vse 1. To refute Popish Vowes as to Saints without a Pattern in Scripture See Bell. lib. de cultu Sanctorum c. 9. The like evill is in Vows of Poverty Perpetual Single life and Regular Obedience they like the Idolatrous praying Priests 2 Kings 23.5 for Incense was a type of Prayer Psal 141.2 Vows to the Devil as in Witchcraft Vows of all unlawfull things for all such Vows men that make them are to be humbled for them and to break them lest we draw in God to binde us to sin Vse 2. To exhort to Carefull Payment of our Vows in Baptism in Church-Covenant in Marriage in our Prayers wherein we usually promise to God Duely Psal 119.32 33 34. Vse 3. To exhort to the feare of God as that which preventeth all these vanities verse 7. which befal men in Gods worship This feare of God will helpe us First To vow in sense of our own insufficiency either 1. To make vowes 2. To pay vowes Secondly To depend on Christ for both Eccles 5. v. 8. If thou seest the oppression of the poor and violent perverting of judgment and justice in a province marvel not at the matter for he that is higher then the highest regardeth and there be higher then they AS in the former Verses Solomon sought to prevent the vanities that are wont to be sound in mens performance of Gods Service so in this Verse he seeks to prevent the Vanity of discontentment or discouragement that is wont to arise in mens hearts from the Oppressions of the Poor and the violent wrestings of justice and judgment The Evill here noted is Oppression of the Poor and the wresting of judgment and justice The Remedy he prescribeth against the vanity that might arise in men upon beholding of it is not to wonder The Reason of not wondering is from the regard which the most high God and others higher then Magistrates have of this matter for he that is higher then the highest regardeth and there be higher then these Doct. The beholding of the Oppression of the poor in a Country and of the wresting of justice and judgment should not put a man to wonder Rev. 17.6.7 1 Pet. 4.12 Object The Prophets of God inspired by the Holy Ghost have wondred at it Isa 1.21 yea the Lord himself Isa 59.14 15 16. Ans Wondering may arise from a fourfold cause First Ignorance of the cause Ioh. 7.15 Secondly Crosness to causes or expectation from them Isa 5.4 7. 59.16 Thirdly Strangness or Newness Luke 5.26 Mar. 1.27 Fourthly Astonishment or uncertainty what to do Jer. 4.9 Zach. 12.4 Deut. 28.28 The Second sort of Wondring is only incident to God and that only The other three are commonly found amongst men and are wont to breed in them both discontent and discouragement Reason 1. From the Lords ordering it so implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepeth when he keepeth no hurt done but as he directeth Isa 27.3 Prov. 29.26 Lev. 26.14 15 17. Isa 9.5 Psal 109.6 Reason 2. From Gods soveraignty over such as doe oppresse the poor and wrest judgement and he wil require and requite it Psal 12.5 Lam. 3.36 Job 34 18 19 20. verse 26 27 28. Eccles 3.16 17. Reason 3. From the Preheminence and Presidency of Angels over high Princes Dan. 4.17 2 Kings 19.35 Matth. 18.10 Vse 1. For instruction to people not to wonder at oppressions or wrestings of justice or judgement so as to break forth either into discontent or discouragement Psal 37.1 2 7 8. But instead of wondring first enquire the truth of it whether it be so or no. Gen. 18.20 21. Iosh 22.16 c. with 30 c. Secondly if true 1 See Gods hand in all Lam. 3.38 Prov. 29.26 2 Seek to Reprove Ier. 22.17 and Reform 1
took least we seek as he did many inventions Eccles 8.1 2 3 4 5. Who is the wise man and who knoweth the interpretation of a thing a mans wisdome maketh his face to shine and the boldnesse of his face shall be changed 2. I counsel thee to keep the Kings commandement and that in regard of the oath of God 3. Be not hasty to goe out of his sight stand not in an evil thing for he doth whatsoever pleaseth him 4. Where the word of a King is there is power and who may say unto him What doest thou 5. Whoso keepeth the commandement shall feel no evil thing and a wise mans heart discerneth both time and judgement THe former Chapter Solomon ended with a complaint of the inventions which men though made righteous are wont to seek out both to lead themselves into sin and to excuse themselves from holy duty either of pure worship to God or faithful love to a brother fallen into sin who being fallen might after be healed by wise and faithful admonition but that all sorts of men are wont to seek out many inventions to excuse themselves from that unwelcome office as they count it It was said above that mean men put it off to Nobles Nobles to the Priests the Priests to the Prophets the Prophets and indeed generally all the sorts of Solomons loyal subjects put it off by the inventions which here in these words Solomon both propoundeth and refuteth Invention 1. From Solomons eminency of wisdom together with the unsearchable depth of his counsels and proceedings which were so deep as they were not able to search out the bottom the meaning or interpretation of them Who is as the man that is as Solomon the wise man 1 Kings 4.31 And who knoweth the interpretation the reason or meaning of his matters Our ignorance and weaknesse might his Subjects say wil dash us out of countenance when we speak to him Refutation 1. From the power of wisdom even in a mean man as Adam is here meant as also in Psalm 49.2 wisdom maketh his face to shine Secondly from the change of the strength or boldnesse of his face which may be referred either to the former antecedent and then it is meant The the wise mans face that is Solomons face the boldnesse or strength of it as the word signifieth shall be changed upon a wise and just admonition or presentment of his sin before him as Dan. 5.6 Or else it may be referred to the strength and boldnesse of a mean mans face which shall be doubled as the word also signifieth in speaking upon just ground in humble and discreet manner even to the King himselfe as 2 Sam. 12.7 Invention 2. Taken from the loyalty and submission of Subjects to such great Princes I am to observe for so it is in the originall the mouth of the King and that in regard of the oath of God v. 2. to wit the oath of Allegiance As who should say It is not for me to enquire and dispute of matters of State Princes commands but to observe and doe what I am commanded If Solomon command Masons and Carpenters to build Temples to his wives Idols and the Nobles to oversee the work and all his Subjects to contribute to it it is not for me to gainsay but to obey My oath of Allegiance binds me far Refutation Be not hasty to goe out of his sight that is out of the Kings sight to execute every commandment which he putteth upon thee Joab went slowly out from the presence of King David in such a case 2 Sam. 24.3 4 Stand not in an evill thing as they doe that perform the works of sinners Psalm 1.1 For the King doth many times not according to what is right and wel pleasing in the sight of God but whatsoever pleaseth himself v. 3. Invention 3. From the Power and uncontroulable Authority of the kings Commands and the danger of such as shall resist or speak against them especially to his face Where the word of a king is there is power and who may say unto him What doest thou v. 4. Refutation First from the safety of Attending Gods Commandment rather then Mans Whoso keepeth the Commandment shall feel no evill thing v. 5. Secondly from the Discretion of a wise mans heart to observe both Time and Judgment that is a judicious and right manner in dealing with the king or any other great one v. 5. That these words are thus to be taken by way of Objection and Answer or Invention and Refutation appeareth first partly by the Coherence with the former Chapter secondly partly from the unleasonableness of the Preacher otherwise if he should here extoll his own Transcendent wisdom and soveraign power when he is declaring and confessing his deepest penitential sorrows from v. 26 to the end of the foregoing Chapter Doctr. It is not the Eminency of the kings person and wisdome nor the Depth of the kings counsels and proceedings nor the loyalty and sworn Allegiance of the Subjects nor the soveraign Authority and power of the Commands of Princes nor any such like other Invention that can excuse Subjects from Admonishing Princes according to our Callings of their grievous Falls into notorious Scandals For Solomon here removeth and refuteth all these excuses as vain Inventions 2 Sam. 12.1 to 12. 1 Chron. 21.3 4. 1 Chr. 6.10 1 Kings 18.17 18. 20.42 21.20 to 24. 2 Kings 1.16 2 Chron. 16.7 8 9. 19.2 2 Kings 5.13 Object Job 34.18 Answ There is no Colour for an Objection if the words were not much corrupted in the Translation The Original readeth it thus That saith to a king Thou art wicked and to Princes Ye are ungodly Where Elihu useth it as an Argument to justify Gods Righteousness because he accepteth no mans person no not Princes Reasons First from the vanity of all such Pretences as might seem to excuse us from this Duty as 1 The transcendent wisdom and depth of some Princes above their poor Subjects Answ First The wisest are not always wise Job 32.9 great men to wit great in wisdom and power Solomon sometime saw his own madness Eccl. 7.25 Secondly Wisdom in a mean person will make his face shine that is make it 1 Amiable Num. 6.25.26 2 Honorable and glorious Acts 6.15 3 Reverend and awfull as Exod. 34.30 Thirdly From the falling of a bold and stern spirit before a wise Reproof for so I rather take it because the word is ever taken in ill part as 1 for Sternness Deut. 28.50 Isai 33.19 Dan. 8.23 2 Impudency and rude Boldness Prov. 7.13 3 Hardness and obstinacy Prov. 21.29 Thus fell the countenance of David before Nathan of Saul before Jonathan 1 Sam. 19.4 5 6. of Ahab before Elijah 1 Kings 21.27 of Felix before Paul Acts 24.25 or if the strength of the kings countenance change not thine shall be doubled 22.18 19. 1 Kings Dan. 3.13 16. 2. The Loyalty of an obedient Subject and that ratified by
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