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
weeping for want though that be part of the meaning Fifthly To doe it sincerely without aym of vainglory This bread thus cast upon the face of the waters stayeth not to be seen of men but either sinketh or swimmeth away Bread given as the Pharisees did for vainglory is cast rather upon pillars of Marble or of Brasse rather then upon fleeting waters Sixthly to doe it frequently and often not rarely and to a few give a portion to seven and also to eight v. 2. Seven put for many 1 Sam. 2.5 Micah 5.5 A good man disperseth his beneficence to wit to many Psal 112.9 The larger the field is wherein seed is scattered the more hope of a plentifull harvest Seventhly to doe it wisely and discreetly Give a portion to seven and also to eight implieth 1. Not all to others leaving none for home but give a part 2. Not all to some none to others but a part to seven and also to eight 3. Not a Pittance but a portion such a proportion as whereon a poor man may work and occupy to doe some good withall as with a portion Reason 1. From the recompence For in multitude of daies thou shalt finde it Text. Which implieth First length of daies promised to men fruitfull this way which often holdeth in proper speech Psal 34 12 14. Doe good and it is a way to see good daies long Dan. 4.27 Liberall men seldom die young Abraham lived long Gen. 25.7 8. Psahn 41.2 Secondly if they should dye sooner their children wil finde it Psal 37.25 26. Thirdly sometimes themselves finde speedy recompence in the same kind 1 Kings 17.13 to 16. Fourthly sometimes they finde it with usury or advantage in spirituall and eternall grace and glory Luke 16 10 c. Gal. 6.6 to 9. 1 Tim. 6.18 19. 2 Tim. 1.16 c. Reason 2. From the uncertainty of suture calamities or rather certainty of their comming but uncertainly in what kind Text v. 2. And therefore first it is good to be giving whilst we have it least all be swept away in a deluge of Publike calamity Secondly it is wisdome by this means to prolong tranquility Dan. 4.27 Thirdly it is seasonable to prepare against a storm Psalm 41.1 3. Reason 3. From the example of the clouds which being full of water poure down rain Text verse 3. and that both upon earth and Sea Not like rich men who the more rich they grow grow the more niggardly and give more sparingly then the poorer sort Yea the clouds by pouring out rain regain it again both from the Sea and earth by ascending vapours and so doe liberall men gaine by bounty Prov. 11.25 Reason 4. From the uncertainty of the rest of a benefit where it is bestowed as a tree resteth where it falleth Text vers 3. Benefit will be reaped from thence to thee though they should not be the better for it Isay 49.4 5. Psal 35 13. how much more when they doe reap benefit by our benificence Job 29.13 31.20 Vse 1. To exhort to unwearied and abundant fruitfulness in all these kinds by all these Reasons as so many motives Prov. 19.17 Luke 6.38 Eccles 11.4.5.6 4 He that observeth the wind shall not sow and he that regardeth the clouds shall not reape 5 As thou knowest not what is the way of the spirit nor how the bones do grow in the womb of her that is with child even so thou knowest not the works of God who maketh all 6 In the morning sow thy seed and in the evening withhould not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good SOlomon in regard of the dangers of the-times when Kings are childish and Princes humerous exhorted to liberality in v. 1 2 3. which was the second duty he inferred upon that occasion In these words he presseth still the same but with an enlargement unto all faithfulnesse and diligence in any duty of a mans calling especially in such dangerous times which is a third improvement of such evil times To set forward this duty he removeth a doubt which might hinder a man from Benificence and fruitfulnesse in his course and calling The doubt is taken either from the sear of some danger or danger that might befall a man in so doing which he expresseth under a proverbial comparison taken from husbandmen who for feare of foule weather doe sometimes neglect some duty of husbandry in seed time or harvest v. 4. Or else from some difficulty which sometimes accompany Christian and holy and great undertakings of duty especially such duties as may help forward Reformation in such times To the former he answereth v. 4. That such feares of damage and danger are more dangerous then the hurt we feare For they will prevent the performance of all good duties and the recompence of that performance As an husbandman that observeth the wind shall never sow and he that observeth the clouds shall never reap v. 4. To the latter he answereth by opposing the strange and secret assistance and successe and deliverance which God giveth unto men in the duties of their calling Which he amplifieth by a comparison from the like secret assistance and deliverance which God giveth to the child fashioned in the wombe both in the framing of his spirit or soule and in the setting and ordering of his bones which is a strange yet ordinary secret in nature like unto which all the works which a man undertaketh in his calling are fashioned and wrought of God who worketh all v. 5. And thus it commeth to passe when God is pleased to put to his helping hand to us in the works of our calling otherwise nothing prospereth in our hand From both which Solomon inferreth an exhortation to diligence and fruitfulness in our calling directly contrary to the former doubts and difficulties The Objector propounded doubts and difficulties and thereupon neglected to sow But Solomon inferreth a contrary conclusion therefore to sow more abundantly and diligently In the morning sow thy seed and in the evening let not thy hand rest or cease Reason whereof he giveth from the uncertainty of the event or issue reserved of God to this or that duty or work For thou knowest not whether shall prosper this or that or whether both shall be alike good v. 6. Doctr. He that shall be discouraged from Beneficence in his course and from faithfulnesse in his calling by doubts and fears of uncertain dangers and damages shall never do good in this world nor receive good in the world that is to come He that observeth the wind that is so observeth it as to forbear sowing Shall never sow that is never doe good in this life which is a time of sowing He that observeth the clouds which are as uncertain signes of bad weather as the winde He shall never reap to wit any recompence of his work in the other world which is the harvest time chiefly Matth. 13.39 though
be despised nor cursed Exod. 21.17 Prov. 30.17 Reason 2. They beare the name and place and Image of Gods soveraignty and authority Exod. 22.28 Psal 82.6 Reason 3. They are heads of the whole body of the State 1 Sam. 15.17 And so in cursing them we curse our selves and the whole State Reason 4. From the danger which will redound to our selves by discovery of our words Princes have long eares and quicsighted eyes Birds of the Aire are put hyperbollically for unlikely meanes not so fitly expounded Angels for we doe not read of their Ministry in that kinde though a spirit of prophecy hath done as much 2 Kings 6.11 12. Nor Divels though they be called Foules of the Aire Matth. 13 4 19. But if they had a commission so to doe it would disturbe all States But the saying is verified First Sometimes in Birds occasionally discovering secrets as the Swallow revealed Besrus his murther of his Father who as he sat by the fire with his neighbours the swallowes chirping and singing above in the chimney he proked them downe and killed them and when they that sat by him found fault with him for it as an unnatural cruelty he excused himselfe that the burden of their song was a burden to him which was Besrus hath slaine his Father whence he being apprehended and brought before the Magistrates confessed the murther and was executed So Ibici Grues discovered the murther of the Poet Ibicus whence the Proverb Ibici Grues Secondly Sometimes in words flying like winged Foules flying in the mouthes of idle talkers or indiscret speakers Of spyes or promooters And of faithful Subjects Esth 2.21 22 23. Vse 1. To observe the divine authority of Gods word and the spiritual Soveraignty thereof putting a law upon our very thoughts which no law of man can doe 2 Cor. 10.4 Vse 2. To teach Magistrates to be the more careful of preserving Gods honour since he is careful of preserving theirs even in the secret Clossets of their Subjects What a fearful ingratitude were it in a Prince to curse and sweare and blaspheme the name of God who would have them not cursed no not in secret Vse 3. To teach us to observe Gods care of our safety who doth prevent us with such wary cautions least we fall into danger unexpectly We therefore ought to be the more regardful of the safety of his honour and of his Ordinances Vse 4. To take up this lesson and Counsel of Solomon not to meddle out of our callings in State matters to the provocation of Princes Yea to bridle our Tongues though Princes be not such publick blessings as were to be wished How much more ought we to be farre off from reviling or villifying good Magistrates God took it ill at Mirians hand and Aarons Numb 12.1 2 8 9. and worse at the hands of Corah and his company Numb 16.3 to 33. Eccles 11.1 2 3. 1 Cast thy bread vpon the waters for thou shalt find it after many daies 2 Give a portion to seven and also to eight for thou knowest not what evil shall be vpon the earth 3 If the clouds be full of raine they emptie themselves upon the earth and if the tree fall toward the South or toward the north in the place where the tree falleth there it shall be COherence see above in Chap. 10. verse 20. Solomon having shewed sundry several vanities which like dead flyes are found in Statesmen he proceedeth to direct his wise Subjects to some such Christian duties as are requisito at all times but especially in such dangerous times as the vanity of great men are wont to bring upon a State from verse 20. of Chap. 10. to the end of the eighth Discourse of the vanity of the estate of the creatures till we come to conclude the whole Book As First To beware of cursing Princes and Statesmen how corrupt soever their Government be the better to provide for our own safety Chap. 10.20 Secondly To be the more liberal to pious and charitable uses in regard of the troubles comming upon the Land where such misgovernment is found Chap. 11.1 2 3. Thirdly To be the more diligent and fruitsul in the duties of our calling verse 4.5 6. Fourthly To breake off a course of sin and to hasten repentance and turning unto God howsoever the time be verse 7. to verse 8. of Chap. 12. Whereupon Solomon concludeth the whole Book Chap. 12. verse 9 to 14. The Text is an exhortation to liberality or Beneficence Cast thy Bread Give a Portion c. Which is amplified by a twofold state of the Subject First By the fleeting estate of the Subject like waters verse 2. Secondly By the variety of subject persons or multitude of them to 7. 8 verse 2. And confirmed by four motives First From the recompence thereof at last in fulnesse of dayes thou shalt finde it verse 1. Secondly From the uncertainty of future calamities threatning the State for thou knowest not what evil shall be upon the countrey verse 2. Thirdly From the example of the Clouds who when they are full empty themselves upon the Earth verse 3. Fourthly From the certainty of the rest or aboad of a benefit where it is bestowed set forth by the similitude of a Tree lying where it falleth verse 3. Doctr. 1. When dangerous times hang over the publick State it is a point of holy wisdome to be liberal and bountiful to charitable and pious uses especially there where there is least hope of recompence in mans eye Bread cast upon the face of the waters is utterly lost in mans reason it will either sinke or swim away Yet cast thy Bread there especially in dangerous times when thou knowest not what evils are comming upon the Land There be six or seaven properties of Almes Deeds or other good offices of Christian love and bounty which Solomon comprehendeth even all of them in these words First to be doing good readily and roundly not so as if a gift or good worke stucke in a mans fingers implyed in the word Cast not give only or draw out but cast God loveth a cheerful giver 2 Cor. 9.7 Secondly To doe it usefully and helpfully cast thy Bread not stones not scorpions not scraps not refuse but such things as may doe true good may be a staffe and support to others as Bread Bread in Matth. 6.11 is put for all profitable outward things Thirdly to doe it justly of a mans own not others not to rob one to succour another give the bread Prov. 5.16 17. Isai 61.8 Pay debts first give after Fourthly To doe it freely without hope of recompence from them on whom you cast your bread Bread cast on water will either sink or swim away Luke 14.13 14. By waters is not here meant locus irriguus moist and fruitfull ground as Esay 32 20. for there it is not said besides all waters where such places are fruitfull but upon the face of the waters Nor here meant watery faces