THe chiefe good of the ſonnes of men, which the morall Philoſophers amongſt the Heathen ſought after, but found not, Solomon in this book truly and fully openeth to us. The Philoſophers being vain and wicked themſelves, how could they finde or teach the true chiefe good? but this wiſe and good King, upon his own experience, both found it himſelfe, and taught us to finde it after him.

The ſumme of his diſcourſe ſtandeth upon theſe two points: 1. That the chiefe good of the ſonnes of men is not to be found in all the creatures under the Sun, nor in mens labours and waies about them. For they are all vanity and vexation of Spirit. 2. That it is to be found in the feare of God and keeping his Commandements, Chap. 12. v. 13.

Theſe two verſes contain, Firſt, the Title of the book; wherein the book is ſet forth, 1. By the Authour: 2. And he by, 1. His condition, Coheleth. 2. His Linage, the ſonne of David. 3. By his Office, a King. 4. The place of his government, in Hieruſalem, v. 1.

Secondly, the Argument, or ſum of his diſcourſe, or at leaſt of the former part of it, v. 2. Wherein is ſet forth, 1. The condition of all things, by the Adjunct of vanity, all is vanity. And this vanity is amplified by many ornaments of Rhetorique:

1. An Hyperbole, vanity it ſelfe, for vaine.

2. Polyptoton, vanity of vanities.

3. Epizeuxis, the like ſound continued in the ſame ſentence, vanity of vanities.

4. Anadiploſis, (the ſame ſound repeated in the end of one ſentence, and the beginning of the other) vanity of vanities, vanity &c.

5. Epanalepſis, (the ſame ſound repeated in the beginning of the ſentence, and in the end, vanity &c. all is vanity.

6. Anaphora (the ſame ſound repeated in the beginning of the ſentences) vanity &c. vanity &c.

7. Epiſtrophe (the ſame ſound repeated in the end of the ſentences) of vanities &c. of vanities.

8. Epanodos (the ſame ſound repeated in the beginning and midſt, in the midſt and end) vanity, vanity, vanity.

9. Numerus Oratorius, t(he ſame number of ſyllables repeated in both ſentences) vanity of vanities, vanity of vanities.

10. Climax, (the ſame ſound continued and increaſed by degrees) vanity of vanities, vanity of vanities &c.

11. Paranomaſia, (the repeating of like ſounds, yet ſomewhat differing.)

2. This confirmed by the Teſtimony of Coheleth, ſaith the Preacher, verſ. 2.

Ʋſe. To ſhew us a broad difference of earthly things from ſpiritual and heavenly; earthly things ſeem goodly and glorious, till we have them and good triall of them, and afterwards we find them altogether vanity: But heavenly things ſeem vanity till we have them, and good triall of them, then ſeem they excellent and divine; no gain, no glory, no comfort like to that which they yeeld.

Before we leave this verſe, let us remove a falſe Collection which one maketh from this word: That Reading is Preaching, becauſe Solomon calleth his book (though read) the Preacher.

But for Anſwer, conſider, 1. Solomon doth not call his book, but himſelfe the Preacher.

2. He might from hence collect, that the Preacher may deliver his Sermon by writing, and ſo that writing may be preaching; but that reading therefore is preaching, followeth not. For in writing a Miniſter may and doth make uſe of ſpirituall gifts requiſite in a Prophet or Preacher, to the exerciſe of his miniſtery, 1 Cor. 14.1. but not ſo in reading; which even a School-boy may perform, that never attained any ſpirituall gift at all.

Labour under the Sun] is labour taken about the creatures, or things under the Sun; For the labour a man taketh for the favour of God, the fellowſhip of the Blood and Spirit of Chriſt, &c. is labour for things above the Sun. Whence ſuch are ſaid to converſe in heaven, Phil. 3.20. and to walk with God, Gen. 5.24.

What profit] To wit, towards the attaining of true happineſſe; otherwiſe, in all labour there is ſome profit towards the helping of our earthly eſtates, Prov. 14.23.

This verſe is an 〈 in non-Latin alphabet 〉 or dwelling upon the former concluſion, of the vantity of all things delivered in the former verſe, and here repeated in other words more plainly.

Doctr. All the labour a man taketh (whether of mind or body) about the creatures under the Sun, is altogether unprofitable towards the attainment of true happineſs, Chap. 2.22. & 3.9.

Doct. 2. As one Generation paſſeth away, ſo another commeth.

The Sun ſetteth and ariſeth the ſame againe; Trees may be cut down, and yet ſpring again; not ſo we, but others come in our place Job. 14.7. to 10.

Reaſ. 1. God will alwayes have his Church to call upon him in this world, whilſt the world ſtandeth.

Reaſ. 2. God will have the elder generations to inſtruct and govern the younger, and the younger to yeild reverence and obedience to the elder, which cannot be, unleſſe one generation be comming on as another paſſeth away.

Ʋſe 1. To refute the Pythagorean dotage of returning of the ſame perſons again many years after their death.

Ʋſe 2. To ſtir up the Generations paſſing away to be helpful to the generation comming on, in good counſels, inſtructions, examples, &c. Pſal. 71, 18. & 78.3, 4. Iſay. 38.18, 19.

Ʋſe 3. To teach the younger ſort as they come after, ſo to make ſome benefit of their Anceſtors going before, obſerving whatſoever was commendable in them, and imitating it; and eſchewing whatſoever was evil and dangerous, Zach. 1.5, 6.

Doct. 3. Though one generation paſſes away, and another commeth on; yet the Earth abideth for ever.

As one harveſt is gathered another commeth, yet the earth or ſoyl ſtill remaineth, ſtandeth:

Rea. 1. Gods word eſtabliſhing it, and that even upon nothing Pſalm 33.9. Job 26.7.

Ʋſe 1. Againſt Copernicus his opinion of the Revolution of the earth, and the ſtanding ſtill of the Sun, Pſalm 19.5: & 119.90: If the earth moved ſwiftly, when a man throweth a ſtone, the ſame way the earth moveth, he might eaſily overtake the ſtone before it fell: or (it may be) ſtanding ſtill, the earth ſpeedily moving would carry him ſo far, as to be under the ſtone when it ſhould fall.

Ʋſe 2. To moderate our deſires after the earth, and earthly things, which we muſt leave behinde us, and cannot carry away with us, 1 Tim. 6, 7, 8. Pſalm 49.17.

Ʋſe 3. To reprove our unſtayedneſſe to ſtand in good wayes, though the word of God have been as well ſpoken to us as to the earth, which yet ſtandeth according to his word, Jeremiah 5.22, 23.

Ʋſe 4. To exhort to the building of our hopes of ſalvation upon Gods word, which will eſtabliſh them for ever, when other grounds will fail us.

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.

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 〈 in non-Latin alphabet 〉 dwelling upon the ſame point, affirming every thing that now ſeems new, to have been in old time, verſ. 10.

Thirdly, by removing an objection which is ſecretly implied, If theſe things that ſeem new to us, have been in old time, How commeth it we never heard of them before? verſ. 11. which is amplified by the like forgetfulneſſe of things now in after-ages, verſ. 11.

The Doctrine of the ninth and tenth verſes may be opened in handling this point,

There is no new thing under the Sunne.

It may ſeem a Paradox at firſt ſight: for it may be ſaid, what is that which all men (like the Athenians) enquire after? News; if there be no new thing, Acts 17.21. why are men taxed for hunting after new faſhions in Apparrell (eſpecially Engliſh men, as unfit to be ſuited as the changeable Moon) if there be no new thing? will God again deſtroy the world with water? Gen. 9.11. was it not a new thing for God to deliver the Law with lively voyce from heaven? Deut. 4.32, 33. was it not a new thing, or ſhall it be again repeated, the Sunne to ſtand ſtill, or to goe back ten degrees? Joſ. 10.13, 14. 2 Kings 20.11. A Virgin to bear a Son? Jer. 31.22. Chriſt to be born, to die, to riſe again, to aſcend? The holy Ghoſt to deſcend? The Apoſtles to preach and write the new Teſtament? Are there not ſundry Inventions of Art new, as Guns, Printing, and the uſe of the Loadſtone? was not the Gunpowder-treaſon new, without precedent or former example?

To anſwer theſe, and ſuch like doubts, many interpretations and limitations of theſe words have been given, which were not worth rehearſing, as that of Cajetan concerning Solomon, to reaſon from the Eternity of time to argue the circular motion of naturall bodies; and that alledged of Origen, touching Plato's great yeare, of 49000 yeares, wherein he would have all the Starres to come to the ſame Poſition, and ſo all things to return again in the ſame courſe. But to touch onely thoſe which come neerer to the truth; Some have thought (amongſt whom Hierome) that all things now done, were firſt in Gods Predeſtination; but though that be a truth, yet not pertinent here: For Gods Predeſtination is above the Sunne; and things done here according to it, are new ſtill under the Sunne, as having never been done under the Sunne before. Beſides, Gods Predeſtination was not in old time before us, but before all time.

Others underſtand the words, as denying new Arts; but what will they ſay of the Art of Printing?

Others (as Pineda) underſtand it of no new happineſſe, nor any new way to attain it.

But Solomon ſeemeth to ſpeak of the want of new objects to eye and eare, whence it commeth to paſſe that they are not ſatisfied, verſ. 8.

Others (and that rightly) conceive him to ſpeak of naturall things, and their naturall actions. Avicen. ſup. Q. 91. A, 1.

For of theſe Solomon here diſcourſeth, to prove that happineſſe cannot be found in the knowledge of theſe, becauſe they are wanting in newneſſe and variety. As if he ſhould ſay, Natura nihil molitur novi. Though upon this particular occaſion he ſeemeth to reach further, in denying newneſſe to the common affaires of men in the world.

For verſ. 11. he denieth remembrance of former things, which is not wont to be taken up about naturall bodies, or the actions of them, but eſpecially about men and their affaires.

And indeed in Civil matters there be the like manners of men now as of old; the like cauſes and ſucceſſes of warre and peace &c. whence the knowledge of Hiſtory of former times is ſo much behovefull: ſo in Church matters, like diſpoſition of hypocrites, Matth. 15.8, 9.

Like oppoſition to the truth by falſe teachers, 2 Tim 3.8. 2 Pet. 3.1. Like ſecurity, forerunning generall judgements, Luke 17.26, to 30.

Anſ 1. For anſwer therefore to the former doubts, Solomon ſpeaketh not of Gods miraculous and extraordinary actions, whether of judgement or grace: ſuch as the drowning of the world, the ſtanding of the Sunne, the Birth and death of Chriſt, the writing of the Scriptures, &c. 2 Pet. 3.4, 5, 6.

Anſ. 2. He ſpeaketh of naturall bodies, and the whole courſe of nature; nature worketh now as from the beginning, Natura nihil molitur novi, but upon ſome accidentall defect, or ſuperfluity in the matter.

Anſ 3. The Artificiall inventions of men, though they be new ſometimes at firſt, yet for the kind many of them have been before; and generally none of them continue new long, but wax ſtale and old like other things, Pſal. 102.26. Heb. 8.13.

Only God our happineſſe is alwaies the ſame, Pſal. 102.27. Heb. 13.8. and ever is new. Abrahams Covenant is ſtill the New Covenant.

Ʋſe 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.

Ʋſe 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.

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

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.

Ʋſe 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.

SOlomon having taught us, partly by the nature of the creatures themſelves, and partly by his own experience, that happineſſe is not to be found in the creatures;

He now proceedeth to enquire after happineſs, in making triall and uſe of thoſe bleſſings which God had given him; 1 Great Eſtate. 2 Great Wiſdom.

Which point he delivereth by declaring,

Firſt, His communing with himſelfe, what gifts he had received, which were two, 1 Great Wiſdome. 2 Great Eſtate;

Amplyfied, 1 A Minore, Greater then any before him in Hieruſalem.

2. By the confirmation of it by his experience, verſ. 16.

Secondly, his making uſe of the benefit of both theſe gifts, and that by a phraſe frequent in Scripture, I gave my heart to know wiſdom; to wit, to know the worth of it, by experience and ſearch.

And to know madneſſe and folly, to wit, by experience; thus making uſe of this great eſtate, to know the worth and benefit of ſenſuall bleſſings, mentioned Chap. 2. v. 1, to 10. which to do in way of ſeeking happineſſe therein, he calleth madneſſe and folly, verſ. 17. &c. 2. v. 3.

Thirdly, His obſervation of the worth of wiſdom, v. 17. I perceive that this alſo is vexation of ſpirit.

Fourthly, His reaſon of ſuch his judgement upon obſervation taken from the ſorrow accompanying and following wiſdome, v. 18.

Doct. 1. Solomon in his time attained to great excellency both of outward Eſtate, and inward wiſdome!

His Eſtate was great,

1. In wiſe Princes and Counſellors, 1 Kings 4.1, to 6. & 2.6.

2 In proviſion for his houſhold, 1 Kings 4.7. to 19.

3 In multitude and peace of his ſubjects, and in largeneſs of Dominion, 1 Kings 4.20, 21, 24, 25.

4 In beautifull keeping, 1 Kings 4.22, 23. Compare this with that of Nehem. 5.18.

5 In Horſes and Chariots, 1 Kings 4.26. & c. 10.26.

6 In Magnificent buildings, 1 Kings 6. & c. 7.1, 2, &c. &c. 9.17, 18, 19.

7. In abundance of wealth, 1 Kings 10.14, 21. Which he got

1 By Sea-voyages, 1 Kings 9.26, 27, 28.

2 By Merchandiſe in Aegypt, 1 Kings 10.28, 29.

3 By preſents, 1 Kings 10.25.

4 By Husbandry: For thoſe Officers that ſerved his houſhold every moneth, were overſeers of his Heards and Flocks, and Vineyards; this care he adviſeth his ſonne, Prov. 27, 23, to 27.

His Wiſdome was great,

Firſt, By the meanes of it.

Secondly, in the effects of it, 1 King. 4.32, 33.

Thirdly, in compariſon of all others, 1 Kings 4.29, 30, 31.

Fourthly, In the ſame of it, and the uſe made of it, 1 Kings 4.34. &c. 10. to 17.

Reaſons of theſe ſo great bleſſings given him of God.

1. The upright-heartedneſſe of his Father, 1 Sam. 13.14.

2. Becauſe he was to be a type of Chriſt, who aboundeth in all riches, and treaſures of wiſdome and bleſſedneſſe, that of his fulneſſe we might all receive ſupply of all our wants, John 1.16.

I gave my heart to know, &c. and I perceived, &c.

Reaſon 1. From the hearts dominion or commanding power over the whole man; It ſetteth the ſenſes awork, to look about and liſten; the minde to underſtand; the judgement to conſider and obſerve: the memory to keep up whatſoever might make for the gaining of knowledge.

Reaſon 2. The heart ſet upon a thing will alſo deal with God about it, and neglect no other meanes.

Ʋſe 1. To teach Students to give their hearts to knowledge; which is done 1. By eſteeming it a Singular thing. 2. By cleaving to it with earneſt Affection.

Ʋſe 2. To ſtir us up to ſeek the knowledge of that wiſedome much more, the beginning whereof is the fear of the Lord. For if Solomon gave his heart here to the knowledge of that wiſedome which is gotten by the knowledge of the creatures, and humane affairs; how much more ſhould we give our hearts to the knowledge of the Creator, and our Redeemer, whom to know is eternal life? John 17.3. Giving our hearts to this, we ſhall obtain even this alſo, Pro. 23.26. & 2.2 to 5.

Doct. 2. It is a wiſe mans part ſeriouſly to obſerve and conſider what good he getteth by his own wiſedome, verſe 17. To know wiſedome] He meaneth to know it experimentally, to know the worth and benefit of it.

Reaſon 1. It is the part of wiſedome to obſerve the goodneſs of every thing (as knowledge obſerveth truth) and therefore it ſhould not be wanting to obſerve the goodneſs of it ſelfe. The eye can ſee each thing but it ſelfe; but it is the glory of wiſedome (the eye of the ſoule) to ſee it ſelfe with reflecting upon it ſelfe.

Reaſon 2. Elſe we ſhall take this talent in vaine, if wee doe not conſider what it is good for: otherwiſe we ſhall either undervalue it, or overvalue it.

Ʋſe. To reprove a common fault in Schollers, who ſeek to gather more and more knowledge, but never conſider what to doe with it, or what uſe to put it to, or what themſelves are the better for it. All things but the laſt end, are no further good then as they lead to him; He onely good in himſelfe and for himſelfe: We need not conſider what further good we get by him; To get him is abundantly good enough: To look at any thing as good in it ſelfe, without looking further what it is good for, is to put it in the place of God; which is that Atheiſm.

Doct. 3. To give ovr ſelves to make uſe of our great eſtate according to the nature of it, will give us to know by experience madneſs and folly.

Solomon had obſerved (in verſ 16) that God had given him a great Eſtate, and great Wiſdome. In this 17 verſe he giveth his heart to know the uſe, and benefit, and worth of both: of Wiſedome firſt, and then of his great Eſtate. Now, inſtead of knowing the uſe and benefit of his great Eſtate, he putteth it to know madneſs and folly: As if the giving of his heart to make uſe of it, were to lay 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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 2. To teach men to beare the more with Schollers and Wiſemens weakneſs and moroſitie: they are incident to their callings.

Ʋſe 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.

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. à 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.

Ʋſe 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.

Reaſ. 3. It doth good like a medicine, healing ſome bodily infirmities, and ſtrengthning to each good duty, and to freedome in it. Prov. 17, 22. Neh. 8.10.

Reaſ. 4. Hilaritas in Domino eſt indicium animi hene ſibi conſcij, godly cheerfulneſſe is a token of a good conſcience, Prov. 15.15.

Ʋſe 1. To teach us not to defraud our ſelves of ſuch lawful delights, as the Lord alloweth us, in the good things we enjoy: we ſhall do him and our ſelves alſo injury in ſo doing.

Doct. 4. He that ſhall take a juſt account and ſurvey of all the happineſſe he getteth by his worldly profits and pleaſurts, ſhall finde for his felicity, vanity; for tranquillity of minde, vexation of ſpirit: for advantage, no profit.

Reaſ. 1. Of Vanity.

1. God never ſowed mans happineſſe in thoſe outward things; how then ſhall we there reap it?

2. Gods curſe hath brought vanity upon the whole creature, and all the fruits of it, by reaſon of our ſin, Rom. 8, 20.

Reaſ. 2. Of vexation of ſpirit.

1. The deluſion of our hopes which we promiſed to our ſelves by theſe outward things, muſt needs vex us.

2. The diſtempering of our bodies, but eſpecially of our ſpirits by theſe ſenſual delights, muſt needs grieve a good ſpirit.

Reaſ. 3. Of no profit.

1. For in them we ſave not our ſouls but rather loſe them, Matth, 6.26.

Ʋſe 1. To teach men deſtitute of theſe things, not to think themſelves miſerable for want of them; for they that have them, are not thereby happy.

Ʋſe 2. To teach men that enjoy theſe things, not to preſume of more good to be found in them then there is in them; no happineſſe can be in them: ſeek that in better things; he that looketh not for much from the creature, ſhall never be much deceived.

If happineſſe could be found in outward worldly things, how could God be happy without the world, and before the world was made?

SOlomon having conſidered the vanity of wiſdome and folly ſeverally and in part, now commeth to conſider of them joyntly, in compariſon one with another, whereof he rendreth the reaſon, verſ. 12. becauſe no man had better experience of both of them, then himſelfe. His ſingular experience, though but of one man, may ſtand for a generall obſervation, as if it had been proved by the experience of all men. He that ſhould try theſe things after him, ſhould find no more in them, then he had done.

Now upon comparing of them together, he firſt preferreth wiſdom above folly, by a compariſon, 1. Of light-excelling darkneſs, verſ. 13. 2. Of ſight excelling blindneſſe: Or of him whoſe eyes are in his head, above him who walketh in darkneſs. verſ. 14.

Secondly, He equalleth wiſdome and folly by the events happening to the fool and wiſe alike. Whence he falleth 1. Into an expoſtulation with himſelf why he ſhould then be more wiſe. 2. Into a reſolution or acknowledgment of this vanity, beſalling wiſdome and wiſe men, which is to finde the like event befalling themſelves as fools, v. 15. 3. He expreſſeth in particular what theſe events be which fall equally upon both; to wit,

1. Both to be forgotten alike.

2. Both to dye alike, v. 16.

The effect of which in himſelf, he ſheweth to be, hatred of his life, ariſing from the ſenſe of the grievouſneſſe of this paſſage of Gods worke, together with the vanity and vexation of ſpirit, which each thing yeildeth to him, v. 17.

Doct. 1. He that will judge wiſely and fully of things, muſt conſider of them, not only in themſelves apart, but joyntly alſo in compariſon one with another.

Thus wiſe Solomon to give the more right ſentence of wiſdome and folly, doth not only conſider them in their own worth and uſe apart, (which in caſe of placing happineſſe in either of them, he findeth to be vanity) but alſo he turneth his heart to conſider them joyntly, in compariſon one with another.

Reaſ. 1. It is the nature of a compariſon to yeild much illuſtration and light to the things compared, which much helpeth the judgment to diſcerne of both of them aright.

Reaſ. 2. In comparing our good things with our betters, it helpeth to abate our pride.

Reaſ. 3. In comparing the evils lying upon us, with the greater evils lying upon others, it helpeth our contentment.

Ʋſe 1. To teach us to doe the like in all ſuch things whereof we would take a juſt eſtimate: as in conceiving aright of our wiſdome, wealth, poverty, liberty, reſtraint, credit, diſcredit, husbands, wives, children, friends, neighbours, &c. comparing them with the eſtates of others worſe then our own, it will make us the better contented with our own portion: Comparing them with the eſtates of others better then our own, will abate our pride.

The Second is his uncertainty of his ſons diſpoſition, whether he will prove a wiſe man or a fool, verſe 19.

Secondly, by the effect of the hatred of his labour, verſe 20, therefore (ſaith he) I went about to cauſe my heart to deſpaire of all the labour &c. which effect he further amplifieth by a double cauſe.

1. For that he having laboured in wiſdome and knowledge, and equity, muſt leave the eſtate he hath ſo gotten, to a man that hath taken no paines for wiſdome, or knowledge or equity, verſe 21.

2. For that his labour hath yeilded to himſelfe nothing but ſorrowes, griefe, reſtleſneſſe, even in the night, verſe 22.23.

Doctr. 1. When we labour for worldly comforts and bleſſings (ſuch as wiſdome, wealth, honour, and pleaſure be) to the intent to ſeek happineſſe in them, we ſhall in the end come to ſee our labour loſt, yea become odious and weary ſome to us.

For no man may expect to finde more good by his labour after theſe things then Solomon did: yet this was the iſſue of all his labour ſo beſtowed.

Reaſ. As of the former hatred of life, verſe 17.

Queſt. But whether did Solomon well, thus to hate his labour, for not yeilding him that fruit he expected?

Anſw. No. For, 1. His labour was commanded of God, and was therefore good, Eccleſ. 1.13. Gen. 3, 19.

2. His labour had not been in vaine, if he had uſed it as God commanded; ſundry bleſſings follow dillgent labour, Prov. 10.4, and 14, 23, and 22, 29.

3. God never gave labour about earthly things that bleſſing as to yeild felicity. It was Solomons fault to look to reape that fruit from his labour, which God never gave it. He ſhould rather have hated the vanity of his own minde which abuſed his labour to a wrong end. But Solomon doth well to tell us plainly, how it fell out with him upon his labour ſo beſtowed, that we may alſo ſee what we may expect in the like caſe.

Ʋſe 1. To teach Schollars that labour for natural or civil wiſdome, and other men that labour for wealth, or honour, or pleaſure, not to expect or ſeek greater happineſſe in them then they are able to yeild. If we do, we ſhall finde our labour loſt, yea wearyſome to us in the end.

Reaſon. From the condition of the creatures, they are temporal, and ſerve to ſupport a temporal and mortal life: but when this life is ended, we leave them and they leave us.

Ʋſe 1. To teach wiſe men and fooles too, to prepare and provide for another life, and honourable remembrance after it, by another courſe; then either wiſdome or wealth.

Faith is the onely way, 1. To eternal life, Joh 11.25, 26. 2. To honour, Hebr. 11.2.

Doctr. 3. To conſider the like event, befalling to the wiſe and to the fooliſh, it may breed in a wiſe man that exerciſeth all his wiſdome and labour about creatures and creature-comſorts, deep diſcontentment, ſadly to be weary both of his wiſdome, and of his life, and of all his labour, wherein he hath exerciſed his wiſdome under the Sun. Verſe 15. Why was I then more wiſe? Verſe 17. Therefore I hated life. Verſe 18. Yea I hated all my labour. Verſe 20. And I went about to cauſe my heart to deſpaire of all my labour.

Reaſ 1. From diſcerning the equality of the like event to himſelfe, as to the fooliſh, to wit, 1. To dye, 2. To be forgotten. 2 From the neceſſity of leaving all, verſ. 18. 3 From the uncertainty of the wiſdome, or folly of ſuch to whom he ſhall leave it, verſe 19. in likelyhood to leave all to ſuch as have not laboured in wiſdom, knowledge, and equity, as Solomon left all to Rehoboam who was fooliſh and weake, 1 Kings 12, 8. 2 Chron. 13.7. Jereboam, who though induſtrious, 1 Kings 11.28. yet laboured not in equily. 4 From the portion which a wiſe man reapeth of all his labours, to wit, ſorrow, griefe, reſtleſſeneſſe by night, verſe 22.

Queſt. But was it well done of Solomon, thus to be diſcontented, and weary of theſe good gifts of God? 1. His wiſdome, 2. His life, as well as of his labour.

Anſ. No: But Solomon did well thus to confeſſe his own diſtemper, before the Church, to let them and us all ſee what we ſhall get by imployment of our wiſdome, and great eſtates to ſeek happineſſe in creature-comforts.

To exerciſe our wiſdome in the knowledge and ſtudy of the creatures, to employ them or to teach others to employ them in Phyſick and Chyrurgery, it would never have made a man weary of it in that courſe. And in like ſort to employ our great eſtate in due ſupportance and refreſhment of our ſelves, education of our families, maintenance of Church and Commonwealth, ſuccour of poor widdowes, and fatherleſſe (as Job did) would never have made a man weary of his Labour. But to try to ſeek what happineſſe might be found in all creature-comforts, that is it which is vanity and vexation, and maketh a man weary of wiſdome, life, labour. As if a man ſhould employ his wiſdome (Art and skill) in the Secrets of nature, and lay out a great eſtate to finde the Philoſophers ſtone, what ſhal he finde at length but cauſe to be weary of his wiſdome, life, and labour ſo beſtowed in vaine?

Reaſ. 1. From the curſe of God upon wiſdome, wealth, and labour beſtowed upon an end which God never ordained them unto.

Ʋſe 1. For a warning to Schollars, not to bleſſe themſelves in all the wiſdome they get by the ſtudy of the creatures, nor in all the labour they take about that knowledge ſo as to make it their end to excel herein: but ſo to ſubordinate all to ſome of Gods ends, that he may accept them and their labours, leaſt otherwiſe he make them weary of all thorough diſcontentment.

Ʋſe 2. To teach men of eſtates not to bleſſe themſelves in their great eſtates, nor in all the creature comforts they can get by them; It will at length leave them in deep diſcontentments.

Ʋſe 3. To teach us ſo to uſe our wiſdome and eſtates, as the employment thereof, the fruit thereof may not dye with us, but may be carried along with us, Rev. 14.13. Then it will not grieve us (as it did Solomon verſe 18.) to leave our labours behinde us.

Ʋſe 4, To endeavour faithfully the good education of our children, that whether they prove wiſe or fooliſh, we may have comfort in our conſcionable care of their good. And we faithfully endeavouring their good, ſhall finde God ordinarily bleſſing our endeavours ſo far to them, as we ſhal leave all behinde us to them with comfort.

THere is no good in man that he ſhould eate and drinke, &c. even this I ſaw, that was from the hand of God, &c. Solomon having ſaid that man hath no portion out of his labours, but griefe for his travel, verſe 22, 23. he here rendreth a reaſon of it taken from the continent or efficient cauſe of goodneſſe, which he ſaith is,

1. Not man; it is not in his power to reach it, or give it.

2. But God, whatever good we receive, verſe 24. whereof he rendreth a double reaſon. 1 From his own experience, verſe 25. himſelfe was as able and ready to ſeek good in the creatures as any: and yet he could get no other good out of them, then as it is ſaid, verſ. 22, 23. 2 From Gods manner of diſpenſing theſe good things of this life, to wit, the wiſe & joyful uſe, and benefit of them to the good man: the travel about them, to heape them up to the ſinner, and that alſo for the good mans uſe verſe 26. which argueth that the finding of good by all our labours and travel, is not in mans hand, but Gods. Whereupon he addeth this uſual Epiphonema that this alſo is vanity, and vexation of ſpirit, verſe 26. There is no good in man, or in the power of man: So I tranſlate the words in the ſame ſenſe, as the ſame words are tranſlated, Chap. 3.12.

Doctr. 1. To enjoy any good by our labour, yea ſo much as to eate or drinke with comfort, is not in mans hand, but it is the gift of God, Jam. 4.13, 14, 15. Eccleſ. 3.12, 13.

There is a threefold good, which our ſoules might enjoy by our labours, 1 The having of the creature, 2 The uſe of it; 3 The benefit of that uſe.

None of theſe is in the power of our labours to attaine unto. 1 Not the having of the creature it ſelfe, Eccleſ. 9.11. Levit. 26.19, 20. Deut. 8.17, 18. 2 Nor the uſe of it, either to our ſelves, which may be intercepted (as the uſe of meat and drinke) 1 By ſickneſſe Pſal 107.18. Job. 33.20. 2 By ſadneſſe, Pſal. 42, 3, and 102, 9. and 80.5. 3 By ſodain feares, and dangers, 1 Sam. 30, 16, 27. 1 Kings 7, 19, 20. Pſal. 78, 30, 31: 4 By Covetouſneſſe, Eccleſ, 4.8, & 6.2, 5 By ſcruple of Conſcience, Acts 10, 13, 14. or to others. 3 Nor the benefit of the Uſe, which is cheerfulneſſe and joy in it, the refreſhing and nouriſhing, which the creature might yeild, Haggai 1, 6, Acts 14, 17. The benefit of doing good to others is acceptance: but that is of God too, Rom. 15.31.

Reaſ. 1. Since the fall, the good which God put into the creature, (Gen. 1, 31,) is accurſed to us for our ſin, ſo that now labour and ſorrow, is all our portion from the Creature, Gen. 17.19. 2 Goodneſſe reſiding chiefly in God, is to be found in the creature only by participation, and that at his pleaſure, Matth. 19, 17. By Adams fall goodneſſe is devoted to the ſecond Adam; to wit, the goodneſſe of the creature, Heb. 2 6, 7, 8. Hence from him it is derived to us.

Ʋſe 1, To reprove, Firſt confidence in our ſelves, for the getting of this or that good by any means we can uſe, Jam. 4.13, 14, 15. Secondly, acknowledging the good we have to have come from our own meanes, Hab. 1.16. Amos 6.13. Thirdly, The abuſing of meares and drinkes, and other creatures to vanity, ryot, and miſchiefe, &c. the gifts of God are to be uſed to his ſervice and praiſe, Hoſ. 2.8, 9.

Ʋſe 2. To exhort to look up unto God for the finding of good in all the meanes we uſe: and to acknowledge him in the attaining of it. The Heathens did ſo to their falſe god; how much more we to the true? Dan, 5.4. We thanke our Hoſt for our good cheere; how much more ſhould we thanke God for it? 3. To teach us to look up to God, that we may finde good in his Ordinances eſpecially. For ſpiritual and eternal good things are leaſt of all in the power of the creature, to give or to receive.

Doct. 2. It is not for any man to look to finde more beneſit by his labours or by the creatures gotten and uſed by him, then Solomon did.

DOct. 1. The times that paſſe over us, bring upon us many changes, yea often from one contrary to another.

Doct. 2. To every change that befalleth us, even to every ſtate and buſineſſe of men under heaven, there is a time limited and determined by God.

Doct. 3. This change of mens eſtates, and the limitation of the times thereof, leaveth a man no profit by all his labour towards the attainment of Happineſſe: But for brevity ſake; all theſe may be handled together,

Doct. 1. As the maine propoſition of the Text.

Doct. 2. As the principal reaſon of it.

Doct. 3. As the chiefe uſe of both.

For proofe of the firſt Doctrine, Pſal. 30.5, 6, 7. Lament. 1.1, 2, and 4, 1, 2, 7, 8. Iſa. 1.21, 22. John 21, 18. The people ſometimes cry Hoſanna, ſometimes Crucifie; Peter fometimes maketh a glorious confeſſion of Chriſt, ſometimes a groſſe denyal; Paul ſometimes as an Angel of God, Gal. 4.14. ſometimes an enemy, Gal. 4.16. Nebuchadnezzar ſometimes flouriſhing in his Palace, ſometimes grazing among the beaſts reſtored againe.

Reaſon 1. From the determinate purpoſe of God to limit mens times and changes, Job. 14.5, and 7, 1. John 7.30, and 8, 20. Luke 13.32, 33, and 22, 53. Acts 13, 25, 26. Pſal. 31, 15. Acts 17, 26. Dan. 5, 26. Grounds whereof, Firſt, Gods ſoveraignty over us, and ſo his dominion over our times, Acts 1.7. The heire while under age hath his time limited, Gal. 4.1. Secondly, Gods faithfulneſſe to us, Pſal. 119.75. If our times were in our hands, we would never ſee ill times; If in Satans hands, he would never ſuffer us to ſee good dayes. Thirdly, Our aptneſſe to ſettle upon the lees, and to corrupt if not changed, Zeph. 1.12. Ier. 48, 11. Pſal. 55, 19. Secondly, From the contrary principles dwelling in us, whence variety, yea contrariety of changes of carriage, Gal. 5, 17. Thirdly, from the Inſtability of all the creatures, and their outward eſtates, by reaſon of the curſe, Gen. 3.17. which though to the godly it be changed to a croſſe, yet the croſſe abideth to them, the curſe to the wicked, 1 Kings 14.15.

Ʋſe 1. To weane us from faſtening our hopes and deſires after happineſſe in any eſtate here below, Matth. 6.19.20. Prov. 23.5. 1 John 2.15, 17. The unſetledneſſe of all things here below, demonſtrateth their unprofitableneſſe unto happineſſe. Secondly, to keep us from preſuming of our own undertaking, and from profeſſion of abſolute purpoſes and promiſes, without ſubjection to the wil of God, Jam. 4.13, 14, 15. Luke 12.19, 23. Prov. 27.1. 3 To moderate our mourning in hard times, and our rejoycings and confidences in good houres, Pſalm 39.9. and 115, 3. Mich. 7.7, 8. Pſalm 30.6, 7. 4. To ſtir us up to ſeek and wait for a ſetled manſion in heaven, Heb. 13.14, 5. To take off the plea for dancing hence. For it is not ſaid there is a lawful time to dance, but a limited time. Herodias daughter (Salome) had a time to dance, as to earne halfe a Kingdome for a dance, and to get Iohn Baptiſts head; So another time of a contrary dance, when falling through the Ice (if we may believe Nicephorus, lib. 1. cap. 20.) her feet capered under water, and her head being cut off by the Ice, it danced above the Ice.

We read Firſt, of a Religious dance, Lxod. 15.20. Secondly, of a civil dance to entertaine Conquerours Iudg. 11.44. 1 Sam. 18.6. Luke 15.25. when the eyes are ſet upon joy. But, not in mariages, where is more temptation to luſt. Tully pro Muraena▪ Nemo ſaltat ſobrius niſi forte inſaniat, neque ſolitudine neque in convivio honeſto & moderato; eſpecially its unmeet in N. E. and that now when the Churches of England are in ſuch diſtreſſe, Ezek. 21.10.

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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 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.

Ʋſe 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.

Obj. 1. There •… eatures may be ſaid to be Gods inſtruments, becauſe he may and doth uſe them when he will; not that he doth always uſe them.

Anſw: Yes alwayes when they work at all: The Devil himſelf, and all his inſtruments, are indeed but Gods inſtruments: So Faith beholdeth them, Job 1.21. Hence always Gods ends are more fulfilled then the ends which the inſtruments aymed at, Gen. 45.7, 8. with Ch. 37.20.

Obj. 2. Hoſ. 8.4.

Anſw. Its meant, Not of his Providence; See 1 Kings 12.24, But of his Ordinance.

Obj. 3. Zach. 1.15.

Anſ. They helped forward deſtruction beyond Gods approbation, but not beyond his providence.

Obj. 4. What need then of Counſels, Commandements, Rewards and Puniſhments?

Anſw. As if the wind need not blow, becauſe a windmill cannot move but in, and by the wind. Theſe Commandements and Counſels, &c. are the blaſts by which God moveth us.

Obj. 5. Thus you take away free will from the creature, not onely in acts of ſpiritual grace, but even in morall and civill actions?

Anſw. No ſuch matter: For God determineth all actions, not by impoſing neceſſity upon the will, but by inclining it according to the nature and liberty of it; to wit,

1. In good actions, by, Firſt, infuſing good gifts, Exodus 12.36. Secondly, exciting by good motions. Thirdly, Propounding good objects.

2. In evill actions, by, Firſt, eliciting the evill within into outward act; Firſt, by leaving to Satan, and evill objects, John 13.2. Secondly, by propounding good objects, Pſalm 105.24, 25. Secondly, occaſioning the choyce of evill (as Adams fall.) Firſt, making the Subject mutable and declinable. Secondly, giving leave to inſtruments to tempt, as Satan in the Serpent. Thirdly, by propounding objects: Faire Fruit, Good Name.

Ʋſe 1. To teach us to feare before the Lord, Text, Phil. 2.12, 13. Jer 10.5, 6, 7. Our Saviour calleth us to feare him that can caſt both body and ſoule into Hell, Luke 12.4, 5. How much more to feare him that can caſt both body and ſoule into ſinne, which is worſe then Hell, and or himſelf moſt pure and holy in ſo doing, Iſay 6.3, 9, 10.

Ʋſe 2. In Gods fear to acknowledge him in all our ways, as thoſe who can doe nothing without him, and who worketh all our works for us, Prov. 3.5, 6, Pſalm 57.2. Iſay 26.12.

Ʋſe 3. To look higher then the creature in all things befalling us, which will traine us up to 1. Patience in evils. 2. Contentment in evills, Job 1.21. 2 Sam. 16.10. Pſalm 39.9. 3. Thankfulneſſe for that which is good, Gen. 33.10. Neh. 2.8. Ezra 7.27. 4. Fruitfulneſſe, or making a good uſe of all occurrences, whether good or evill, befalling us. If Gods hand be in every thing, ſurely good may be gathered out of it, Pſalm 116.16. Amos 4.6, 8, 9, 10, 11. 5. Courage in all approaching danger; All our hairs are numbred: A ſparrow falleth not to the ground without God, Mat. 10.29, 30.

Ʋſe 4. To teach us the vanity of all humane endeavours and purpoſes without God, James 4.13, to 16.

Ʋſe 5. To teach us Private cenſurers may erre much more, who have not received like promiſes.

Doct. 2. God will finde a time to Judge both the righteous and wicked, with every purpoſe (or will) and every work, verſe 17. Not onely at the laſt Judgement, Matth. 12.36. 1 Cor. 4, 5. Eccleſ. 12. laſt. but even in this life, Prov. 11.31. Pſal. 9.4, 12, 16, & 7, 11, to 16, & 76, 9, 10. Exod. 22, 22, 23, 24.

Reaſon 1. The glory of God, Pſal. 9, 16, and 50, 26,

Reaſ. The reſtraint and check of the rage and pride of men, Pſal. 9.20.

Reaſ. 3. The groanes and ſighes, and expectation of the poor afflicted, Pſal. 12, 5. Pſal. 9.18.

Ʋſe 1. To exhort to watchſulneſſe in Judgement-ſeats, and againſt all ſecret unrighteouſneſſe, Eccleſ. 12. laſt.

Ʋſe 2. To exhort to quietneſſe of ſpirit, when wrong Judgement proceedeth, Eccleſ. 5.8.

IN this Chapter Solomon proceedeth to declare other vanities that befal the eſtates of the ſons of men in this world, over and beſides the vanity which befel them either by the juſt and wiſe government of Gods providence, or by the unjuſt adminiſtration of mens government or judgement ſeats. In the eſtates of men do ariſe the vanities here obſerved: firſt from the neglect of compaſſion to men oppreſſed, verſ. 1, 2, 3. Secondly, from envy, verſe 4. Thirdly, from idleneſſe, verſe 5.6. Fourthly, from covetouſneſſe, verſe 7, 8. Fifthly, from ſolitarineſſe, verſe, 9, to 12. Sixthly, from wilfulneſſe, verſe 13, to 16. Solomon turning his minde from conſidering former vanities, and now conſidering oppreſſions, he faſtneth his thoughts chiefly upon the ſad and pittiful eſtate of men oppreſſed.

This eſtate is ſet forth, Firſt, by their adjunct, want of comfort or ſuccour: and they had no comforter, twice repeated. Secondly, by the contrary ſtrength and ſtore of power in their oppreſſors; So great that ſome tranſlate that the oppreſſed had no power of eſcaping from it: and the words may beare both; verſe 1. Thirdly, By the effect which then it wrought in himſelfe, to wit, to praiſe, 1. The dead above the living, verſe 2.2. The unborne above the other, verſe 3.

SOlomon having ſhewed the vanity that befalleth the eſtates of the ſons of men by oppreſſion, in v. 1, 2, 3. He now in this verſe ſpeaketh of the vanity that befalleth them by reaſon of envy, verſe 4. and then proceedeth to ſpeak of the vanity that befalleth a man from himſelfe, through Firſt, Idleneſſe, verſ. 5, 6, Secondly, Covetouſneſſe, verſ. 7, 8. Thirdly, Solitarineſſe, verſ. 9, to 12. Fourthly, Wilfulneſſe, verſ. 13, to 16.

Doctr. It is a vanity afflicting the ſpirits of men, that when a mans work is right, and he hath taken pains to doe that which is good and right, yet for all this he ſhall be envied of his Neighbours.

Reaſon of envy at good: Firſt, pride of heart, and exceſſive ſelf-love; For envy is the ſadneſſe of the heart for the good that we ſee in another; in regard ſo much glory (or praiſe) ſeemeth to be taken from us, as is given to him; Eliab taxed that in David, which was his own ſin, 1 Sam. 17.28. Hence hatred of brother, as wiſhing him deprived of the good he hath. Secondly, Prophane and rebellious infidelity; For either we doe not believe that our brother hath theſe gifts given him of God, (for if we did, it would mortifie envy. John 3.26, 27.) and this is prophane infidelity: Or elſe, if we believe they were forgiven him of God, it is rebellious infidelity to grudge againſt Gods goodneſſe, Matth. 20.15. Thirdly, want of union with Chriſt, and communion with our brethren; For if we were united to Chriſt by faith, and one to another by brotherly love, the glory of Chriſt would be a comfort to us, by whomſoever advanced, Phil. 1.16, to 19, And if we were united in brotherly love one to another, the honour of one member would be the joy of another, 1 Cor. 12.26. One finger envieth not another that weareth a Gold ring, as taking it for an ornament of the whole hand, yea of the whole body.

Reaſon why it is afflictive; Firſt, To the envious perſon, it rotteth and waſteth the vigour of body and ſpirit, Prov. 14.30. Secondly, to the perſon envied, 1. It is a dangerous threatning loſſe of life, as in Abel, Joſeph, David, Daniel, Chriſt; It is murther, Prov. 27.4. 2 It is uncomfortable and grievous to ſee a mans ſelf ſo il-beloved, that his good ſhould be another mans harm.

Ʋſe. To reprove the envious perſon; ſee how many foule ſins are wrapped up in his heart; ſinnes againſt God, his neighbour, and himſelfe. See the Reaſon.

It argueth weakneſſe and baſeneſſe of ſpirit. Quorum ſimilitudinem deſperant, eorum affectant ſimultatem. Apul. Flo. l. 1: It is weakneſs of eyes to water and run at the ſight of light. Yea, it is next ſtep to the ſin againſt the holy Ghoſt. Both maligne others for their goodneſſe; onely the one maligneth it as it is the grace of God, or glory of Chriſt; the other as it is a glory to a neighbour. Such as grieve at others good, would rejoyce in their evil; Love grieveth at the evil of another, but envy grieveth at the good of another.

Means againſt this ſin: Firſt, faith to diſcern whence gifts ſpring, John 3.27. Secondly, Love to look at them as given to our uſe. What if all the Town were good Phiſitians, and I only had no skil that way? The more ready help it would be to me. What though Deborah did not kill Siſera, but Jael? yet Deborah rejoyceth in it heartily, Judges 25.24.

Ʋſe 2. To teach men in wel-doing what to expect; Not applauſe, nor encouragement, but envy. And yet not thereby to be diſcouraged from wel-doing: Nor to think it ſtrange to finde ſuch unchriſtian entertainment, even amongſt Chriſtians.

IN the former Verſes next going before, Solomon obſerved the vanity that befalleth the eſtates of the ſons of men through Idleneſs. In theſe two verſes he obſerveth as great a Vanity that befalleth the ſons of men through needleſs Painfulneſs; to wit, the Painfulneſs that Covetous men put themſelves to, without 1 Cauſe. 2 End 3 Satisfaction. 4 Recreation or Refreſhing. 5 Conſideration.

Firſt, Without Cauſe; he is a Lone man, hath no ſecond; no Wife, Child, nor Brother▪ Secondly, without End; no end of all his Labour, no term of it. Thirdly, without Satisfaction; his eye is not ſatisfyed with Riches. Fourthly, without Refreſhing; he bereaveth his ſoul of good. Fifthly, without Conſideration; he conſidereth not, For whom do I labour, and bereave my ſoul of good? but not without Vanity and ſore Travell and Affliction.

Doctr. It is a Vanity and ſore Travell or Affliction that a Lone man ſhould put himſelf to endleſs and reſtleſs labour for Riches, and yet neither his eye ſatisfyed with it, nor himſelf refreſhed by it, nor he ſo much as to conſider with himſelf for whoſe ſake he taketh ſo much Pains, and ſo little eaſe and comfort.

A Lone man] One that hath no Second, that is, 1 no Wife, 2 no Child. 3 no Brother.

Yet there is no end of his labour] No end, no term or ceſſation; for 〈 in non-Latin alphabet 〉 ſignifieth not an End of Intention, but an End of Ceſſation.

Neither is his eye ſatisfied with riches] that is, his deſire, covetous deſire, which looketh out of the windows of his eyes: hence covetouſneſſe is called the luſt of the eyes, 1 Ioh. 2.16. the eyes being that which, 1. Breedeth Goverouſneſs, Ioſh. 7.21. 2. Is only fed by it. Eccleſ. 5.11. He defraudeth, Firſt, his body of wholſom Dyet, Phyſick, Recreation, Sleep. Eccleſ. 15.12. Secondly, his name of honour. Thirdly, his ſoul of grace. Luke 8.14.

1 Reaſon why without Cauſe. Firſt from the juſt hand of God upon a man that ſeeketh not nor maketh the Lord for his God and ſoveraign good, that he ſhall make the creature, Mammon his God, and ſo ſeek it for himſelfe. As a godly man labours hard to enjoy more of God, whether he have any children or brethren to leave him to, or no. Matth. 6.21. Secondly, from the ambitious end of ſome, that leaving a great eſtate behind them, it may be ſaid they lived not like Drones, or Idlesbies, or Prodigals, or ſhallow ſhuttlecocks, but knew how to live and thrive in the world, Habac. 2.5. He is a proud man, &c.

2 Reaſon, why without end. Firſt, from want of ſatisfaction in Riches, Eccl. 5.10. Secondly, from want of attaining a mans proper place, when he hath attained never ſo great wealth. A ſtone reſteth, and ceaſeth to move, when it is fallen to the earth, which is its proper place. But a covetous man ceaſeth not his labour, becauſe his wealth is not his proper place.

3 Reaſon, why without ſatisfaction. Firſt, from the inſufficiency, 1 Of bodily things, to ſatisfie a ſpirit. 2 Of temporal and tranſitory things, to ſatisfie an eternal and immortal ſoule. Secondly, From the unnaturalneſſe of this luſt; It is a diſeaſe like the dropſie, which is encreaſed by drinking. Yea it is a luſt ſet on fire from Hell; Habac. 2.5.

4 Reaſon, why without refreſhing. Firſt, from the curſe upon creature-comforts, Gen. 3.17. Thorns and Thiſtles is their fruit. They pierce the heart through, 1. Tim. 6.10.

5 Reaſon, why without ſatisfaction. Firſt, from the nature of ſenſual and earthly things, they ſtupifie the heart. Hence they are ſaid to choak, Matth. 13.22. Secondly, from the curſe of God upon Idolatry; Idols, and they that worſhip them, are alike ſenſeleſſe, Pſalm 115.8. Eſay 44.18, 19, 20.

Ʋſe 1. To obſerve, That ſometimes men of great eſtates, and great dexterity and induſtry to get great eſtates, may yet want children and kindred to leave it to, as Nabal. 1 Sam. 25.11. And Abraham long, Gen. 15.2. with 17.17. As on the contrary ſome men have wives and ſtore of children, and poore kindred to leave it to, and yet want eſtate to leave them. Thus, Firſt, there lieth a vanity upon all mens eſtates: The poor eateth his bread with ſorrow, becauſe he hath ſo little, for ſo great an houſhold. The rich, becauſe he hath not whom to leave it to. Secondly, God beſtoweth his gifts ſeverally; to ſome children and kindred, but no Riches; to others Riches, but no children or kindred. Which firſt ſheweth the emptineſſe of Riches, that can get neither children on earth, nor father in heaven. Secondly, calleth upon others for more thankfulneſſe, who have both wealth and children.

Ʋſe 2. To teach ſuch as have children, to be more diligent in their calling, and to be more provident in their expences; For Solomon counteth it a vanity and ſore travel, for men that want children to take ſuch pains; not for them that have many, 2 Cor. 12.14. 1 Tim. 5.8. It is engrafted in nature, the old to provide for the young. The want whereof God accounteth want of underſtanding in the Oſtrich, and cruelty, Job 39.14, to 17.

Ʋſe 3. To teach the wife her due place: ſhe is a ſecond, not a firſt; ſhe it not above her husband (for he is her head, Epheſ. 5.23.) nor beneath children, or brethren.

Ʋſe 4. To diſſwade from covetouſneſſe. It tireth out body and mind with reſtleſſe labour and care. It yieldeth neither ſatisfaction nor refreſhing. It ſtupifieth and beſotteh the heart.

Ʋſe 5. For a ſigne of covetouſneſſe; It ſetteth a man upon more labour then cauſe: we rather covet wealth, then conſider what to do with it. We bereave our ſelves of many uſefull comforts.

Ʋſe 6. To labour for ſuch wealth as wil ſatisfie, and which wil not bereave the ſoule of good, but feed and refreſh it with the chiefe good, Eſay 55.2, 3.

UPon occaſion of ſpeech of the vanity that befalleth the loneſome eſtate of men by covetouſneſſe, he declareth another vanity that befalleth the loneſome eſtate of men (though covetouſneſſe be wanting) through unprofitableneſs and helpleſneſs; and therefore preferreth the ſociety of two, and much more of three before loneſomneſſe. And that in all the affairs which are incident to humane life; which are all of them either, firſt, Voluntary: of which kind he putteth in (as in the reſt) one example for many; as labour; Two have a better reward for their labour, v. 9. Secondly, Caſual; if the one fall, the other ſhall help up his fellow, Which he amplifieth by the woe or miſery that may befall a loneſome man in ſuch caſe for want of help, v. 10. Thirdly, natural: if two lie together, then they have heat: amplified by deniall of warmth to one alone, v. 11. Fourthly, violent; If one prevaile againſt him, two ſhall withſtand: which he amplifieth by a Proverbiall Epiphonema, A threefold cord is not eaſily broken, v. 12.

Doct. Society in all ſorts of humane affaires is better then Solitarineſs.

Some conceive, this place ſpoken in praiſe of marriage, and preferment of it above ſingle life; but though that have the place here, marriage being one kind of ſociety, yet is not marriage onely here meant. Yea, the Proverb of a threefold cord doth not ſo fitly agree to that. Polygamy is not preferred before Digamy; I mean before the marriage of two, one man with one woman.

Firſt, in voluntary affaires; God would have two workmen chiefe about the Ark, 1 Bezaliel. 2 Aholiab. Exod. 31.2, 6. The Egyptians in Pierius Hieroglyphicks expreſſed the unprofitableneſs of a ſolitary man by one milſtone which alone grindeth no meale, but with his fellow is moſt ſerviceable to prepare meale, and ſo bread for man. In the body all inſtruments of action are made by paires, as hands, feet, eyes, eares, legs, things, &c. though but one head; it is becauſe a man hath liberty to conſult with many heads in any buſineſſe of importance. Yea, if the buſineſs be urgent, and require haſt, yet he hath another, his wife in his own family. In ſpiritual things, Chriſt ſent forth his Diſciples two by two, Luke 10.1. Paul and Barnabas ſent out together, by the Holy Ghoſt, Acts 13.2. And when they fell out, Paul took Silas, and Barnabas took Mark, Acts 15.39, 40. Hence a Paſtor and a Teacher appointed to aſſiſt one another for one Congregation, Rom. 12.7, 8. In all duties two or three have a ſpecial aſſiſtance, Matth. 18.20.

Secondly, in Caſual events; Though a man may travel often, and finde no harm, meet with no fall; or having fallen, may help himſelfe. yer ſometimes a dangerous fall happeneth, in which ſociety helpeth and ſaveth, Luke 10.30. which is moſt apparent in ſpiritual fals, 2 Sam. 12.1, to 13. 2 Chron. 19.2. In theſe fals which are bodily, men ſooner feel their falls, and the danger of them; but in ſpirituall falls ſinne is of a venemous nature, and like ſome poyſons blindeth the eyes, and ſtupifieth the feeling; ſo that here a faithful Chriſtian helper is a ſpecial mercy.

Thirdly, In natural diſpoſitions and works; if one lie alone, in old and cold age, or in cold weather, he is without heat, 1 Kings 1.1, 2. Brands of fire laid together keep heat; one alone, though never ſo wel kindled, goeth out. In ſpiritual matters much more. Compare 2 Cor. 1.12, 13. with Acts 18.5. See alſo 2 Chron. 24.2, 17, 18. & 26.5, 16.

Fourthly, In violent aſſaults, one much helpeth his fellow, 2 Sam. 10.9, to 12. In ſpiritual aſſaults it is the like caſe: Eve alone yeilded to the tempter, who if ſhe had kept with her husband, and conſulted with him, might have reſiſted the temptation, and kept her innocency.

Reaſon 1. From the Lords appointment of mankind to live in Societies, firſt, of Family, Gen. 2.18. Pſal. 68.6. Secondly, Church, Epheſ. 2.19, 22. Thirdly, Commonwealth, Epheſ. 2.12.

Reaſon 2. From the variety of gifts given to the ſonnes of men; and to none all, that one might ſtand in need of another, and make uſe of one another, 1 Cor. 12.8, to 11. Yea, it is ſo in Civil gifts; No man is skilled in all Occupations.

Reaſon 3. From the ſubordination of ſome Gifts to others, as the Bricklayer to the Maſon, the maker of morter to both; whence theſe together, much further one anothers buſineſs, and ſo make better riddance of work, and get a better reward.

Ʋſe 1. To refute the Popiſh Anchorites and Hermites, who think ſolitary life a ſtate of perfection; but Solomon judgeth it a woful eſtate.

Ʋſe 2. To refute ſuch as love to be alone in all their counſels and proceedings, and are not willing to communicate with others. Thus pride of heart maketh a man of a ſavage nature; wild beaſts love to goe alone, but tame by flocks and herds. And to teach men to affect ſociety in all their affairs. Solomon, though full of wiſdom, yet had a Colledge of wiſe Councellors, 1 Kings 12.6.

Ʋſe 3. To perſwade alſo ſeaſonably to marriage, yea as preferring it before ſingle life, Gen. 2.18. Adam had no need of a wife as a remedy againſt incontinency, yet married.

Ʋſe 4. To teach men in ſocieties to doe one another the more good; Elſe Solomons diſcourſe falleth: Now a daies company doth one another much hurt.

IN theſe words Solomon declareth the vanity and vexation of ſpirit that befalleth upon Kings and Princes, and ſo upon Royal eſtates; and that from a double ground, or cauſe: Firſt, from the Folly and Wilfulneſſe of Kings, v. 13, 14. Secondly, Through the levity and inconſtancy of the people, v. 15, 16. The folly and wilfulneſſe of Kings he argueth from the meanneſſe and baſeneſſe of that eſtate; and that he aggravateth by an argument à majori, of a far better eſtate of a wiſe child though poore, above a fooliſh king though old, and ſo for age venerable; Preferring the low eſtate of the one, above the higheſt eſtate of the other, v. 13. And this he proveth by the effects of both their eſtates; for the poor wiſe child out of priſon commeth to raigne: the other born and waxen old in his Kingdome becommeth poor, v. 14. In declaring the levity and inconſtancy of the people, he noteth it as a vanity found in the people of all the Nations under the Sun: Firſt, That there is no end (or ſtay, or reſt) of the peoples affections to their Princes and Governours. Secondly, That the people wil wax weary of the young Prince that ſhall come after the old King, after they have tried his government, v. 16. And both theſe he proveth by his own obſervation of all the people living in all Nations under the Sun, and comparing the peoples dealing, with the ſecond child that ſhal ſtand up in the old kings ſtead, v. 15.

IN this Chapter Solomon declareth the vanity found, Firſt, in the performance of Gods worſhip, v. 1, to 7. Secondly, in marvelling and murmuring at oppreſſions in men of place, v. 8. Thirdly, in Riches, v. 9, to 19. In declaring the vanity found, not in Gods worſhip, but in mens manner of performance of it, leſt he might ſeem with the prophane, (Mal. 3.14.) to eſteem it a vain thing to ſerve God, he rather directeth men how to prevent ſuch vanities, then declareth the vanities which they fall into in Gods worſhip. His direction in theſe three verſes is, Firſt, in generall; to take heed or look wel to our waies, when we enter into holy publike aſſemblies, v. 1. Secondly, in particular: To draw nigh to heare. Whereof he giveth a reaſon, from the folly of all ſacrifices without drawing neer to heare, v. 1. Which is amplified by the Reaſon thereof, taken from the evil of ſuch a worſhip, and their ignorance of that evil, who doe ſo perform it, v. 1. 2 To avoyd haſtineſs and multitude of words before God. Whereof he giveth a twofold reaſon, Firſt, from Gods heavenly Majeſty, in compariſon of earthly baſeneſs, v. 2. Secondly, from the folly ſpringing from multitude of words, amplified by the compariſon of a dream comming from multitude of buſineſs, v. 3. The words may fitly be opered in opening the Doctrine which ariſeth from them.

Doctr. When we come into the preſence of God in holy Aſſemblies, it is for us to take heed to our waies, that we may draw nigh to heare, and be ſerious and ſhort in ſpeech before the Lord.

To take heed to our feet] is a Metonymie; To take heed to our waies, as Pſalm 119.115. & 39.1. Which implieth, Firſt, cleanſing of our feet (that is our ſteps) before holy duties, 1 Pet. 2.1, 2. Pſal. 26.6, 12. John 13.10. Jam. 4.8. Secondly, attention to the performance of holy duties in an holy manner, Exod. 3.5. Joſh. 5.15. Levit. 10.3.

Be more ready to heare] is better tranſlated, Draw nigh to heare, rather then offer, &c. Which drawing nigh to heare, implieth, Firſt, putting away all ſuch things, as ſet God far off from us, Jam. 4.8. Pſal. 138.6. Eſay 59.2. Secondly, ſincere deſire and purpoſe of heart, to attend and obey the whole counſel of God, Acts 10.33. Elſe we are far off, Mat. 15, 7, 8. Ezek. 33.31. Thirdly, Mingling it with faith, that is, with faithful Application to our ſelves, Rom. 10, 8. Heb. 4.2.

Reaſon 1. From the folly of all ſacrifices (of all other parts of Gods worſhip) If attention to the word be neglected: Text. Prov. 28.9. It is an evil before God, and evacuateth the acceptance of all our oblations, 1 Sam. 15.22, 23. And it is alſo mixt with vacuity and ignorance, to think we are wel occupied, and ſpend our time wel, when indeed we loſe our labour, yea return worſe then we came.

Reaſon of ſerious and ſhort ſpeech. 1 From Gods heavenly Majeſty in compariſon of our earthly baſeneſſe, v. 2. Prov. 10.19. Matth. 6.7. His heavenly Majeſty, firſt, knoweth all our wants when we pray, Matth. 6.32. Secondly, is a ſpirit that is not moved with words, but ſpirit and life, John 4.23, 24. Thirdly, his own words, when he ſpeaketh to us are ſpirit and life, John 6.63. And therefore we muſt not beat the ayre in haſty and much ſpeech.

Reaſon 2. From the vanity and folly of long diſcourſes, whether in prayer or preaching: Text, v. 3, 7. Prov. 10.19. As a Dream commeth by much buſineſſe, ſo a fooles voyce by multitude of words, v. 3. where blot out in the Tranſlation, is known.

Ʋſe 1. To teach us how we are to eſteem holy Aſſemblies; They are the Houſe of God. In old time ſo was the Tabernacle and Temple, 1 Kings 9.1. Pſalm 132.5. & 74.8. & 83.12. Which were Types, Firſt, of Chriſt body, Iohn 2.21. Secondly, Of the Church Aſſembly, 1 Cor. 3.16. Now therefore Church Aſſemblies are the Lords houſe, 1 Tim. 3.15. Not our meeting Houſe, but Gods people in them, Acts 7.48, 49. John 4.21. 1 Tim. 2.8.

Ʋſe 2. To reprove falling down to private prayer, either firſt, In meeting-houſes behind a pillar, in the abſence of the people. Secondly, in the preſence of the people, but not joyning with them. All publique duties ſhould be performed, firſt, with one accord, Acts 1.14. & 2.46. & 4.24. Secondly, to publique edification, 1 Cor. 14.26. Alſo to reprove Latin-ſervice, and Inſtruction by Images, which are to be ſeen, not heard. Likewiſe to reprove ſtanding farre off, when we may come within hearing. Alſo careleſſe and liſtleſſe carriage in the Congregation, ſtanding like pillars, driving away the time with ſleeping, talking gazing about. Likewiſe running out of doores before all be ended, Moreover lowneſſe of voyce in Miniſters, which hindreth hearing.

Ʋſe 3. To teach us ſuch preparation before hearing, and attention in hearing, as may be acceptable to God; and profitable to our ſelves.

Ʋſe 4. To teach Miniſters in Prayer and Preaching, both Weight of matter, and ſhortneſſe of words, Prov. 10.19, 20. & 29, 20,

Object. But was not Chriſt long in prayer? a whole night, Luke 6.12, and Paul in preaching, Acts 20.7, 9.

Anſw. Firſt, upon extraordinary occaſions. Secondly, with as much variety of matter, and fervency of ſpirit, as multitude of words.

IN the three former verſes Solomon inſtructed us to avoyd in Gods worſhip Unreverent neglect of attention in hearing, and Raſhneſſe in ſpeaking before God. In theſe verſes he inſtructeth againſt the vanity in the delay or neglect of payment of vows: When thou haſt vowed a vow, deſer not to pay it. Whereof he giveth ſix reaſons.

Reaſon 1. From the Folly, yea hatefull folly; folly hatefull to God, to delay payment of vows, v. 4.

Reaſon 2. A majori, from the betterment of not vowing above not paying, v. 5.

Reaſon 3. From the defilement of the whole man, by the raſhneſſe of the mouth in vowing, which a man ſhould not ſuffer; Suffer not thy mouth to cauſe thy fleſh to ſin, v. 6.

Reaſon 4. From the inexcuſableneſs of ſuch a ſin, from its not falling under that kind of ſins for which ſacrifices are wont to be offered, Neither ſay thou before the Angel that it was an errour.

Reaſon 5. From Gods anger and vengeance againſt ſuch vows, and ſuch excuſes, even to the deſtroying of the works of a mans hands, v. 6.

Reaſon 6. From the vanity of ſuch raſh vows and ſpeeches, yea the variety of vanity in them, anſwerable to what is found in many dreams, v. 7.

Againſt all which he preſcribeth an Antidote or preſervation, to wit, the feare of God; but fear thou God, v. 7.

Doct. 1. When a man hath vowed a vow to God, he is to pay it, and that without delay, Deut. 23.21, 22, 23. Pſalm 76.11. & 56.12. Thy vows are upon me, as an engagement or debt, which a faithful man would be careful to diſcharge to men, much more to God, Pſalm 50.14. Nahum. 1.15. For opening the point, it is to be ſhewn, 1. What a vow is▪ 2. What is a ſeaſonable time of vowing: and whether now at all in the daies of the New Teſtament? 3. The Reaſons againſt delay of payment of vows.

1. What a vow is. A lawfull vow; it is a promiſe made to God, wherein a man bindeth his ſoule to perform ſome acceptable work to God. Firſt, A promiſe made to God] wherein it differeth from a Prayer. In a Prayer we require ſomething which God hath promiſed 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.

Ʋſe 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.

Ʋſe 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.

IN theſe words the Holy Ghoſt ſetteth forth the vanity of covetouſneſſe, or the love of money, by ſundry arguments: Firſt, from the unſatiableneſs of it, v. 10. amplified by the contrary ſufficing and ſatisfying profit which the earth or field yieldeth to all ſorts, even to Kings, v. 9. Secondly, From the Diverſion (or turning aſide) of the profit of wealth to others; and reſerving no more benefit to the owners then the bare ſight thereof, v. 11. Thirdly, From the diſreſt, and unquietneſſe which abundance, 1. of meats and drinks, 2. of cares, yieldeth to the owner, by the exceſſe: amplified by the contrary ſweet and quiet ſleep and reſt of the labouring ſervant, v. 12. Fourthly, From the hurt redounding to the owners by wealth, v. 13. Fifthly, from the periſhing of riches by evil travel, v. 14. Sixthly, from the penury his ſeed may fall into, v. 14. Seventhly, from the neceſſity of leaving all behind him in death, v. 15, 16. Eighthly, from the many croſſes and; exations which befall a man in his life time, from his wealth, v. 17.

Doctr. The earth yieldeth ſufficient profit unto all ſorts of men, from the king to the meaneſt ſervant; but not to covetouſneſs, 1 Chron. 27.26, to 31. Prov. 27.23, to 27. and 31.16. 2 Chron. 26.10. Amos 2.1. It is bread that ſtrengthens mans heart above all other meats, Iſa. 3.1. It is the ſtaffe, Pſalm 104.15. Gen. 43.8. It is ſcarcity of bread that maketh a famine, not other commodities. And even the beaſts and flocks are maintained by the earth.

Reaſon of the earths yielding profit ſufficient, Firſt, God provideth it as meet that that which bred us ſhould feed us. Secondly, That labour might be encouraged, and not loſt, Gen. 3.19. Thirdly, to beat into us a ſenſe of our mortality; as the earth bred us, ſo it feedeth us, till we return to it.

Not ſo covetouſneſs, or the love of money, or of wealth.

Reaſ. 1. From the unſatiableneſs of Covetouſneſs v. 10. It is agreat vanity when we covet a Creature which cannot ſatisfy us when we have it. Hunger is ſatisfyed with meat, Thirſt with drink: but Hunger and Thirſt after Wealth is not ſatisfyed with Wealth. The love of meat and drink wil make a man willing to uſe and ſpend them: but the love of Money and Silver will not ſuffer a man to ſpend them. A poor mans poor eſtate may be relieved by one wealthy mans Beneficence: but the hunger of the Covetous cannot be ſatisfyed with an hundred mens eſtates: A ſign his heart and minde is unmeaſurably poor and miſerable. A man that is ſtill hungry when he hath eaten enough (as in the 〈 in non-Latin alphabet 〉 ) or is ſtill thirſty when he hath drunke enough (as in the Dropſy) Phyſitians ſay opus habet purgatione, non impletione ſo is it with the Covetous man: though the Covetous man may ſay and think he layeth up for his Heirs, yet he would not have his Heirs to ſpend it, but like Conduite-pipes to convey it from one to another.

Reaſ. 2. From the unprofitableneſs of abundance: it encreaſeth not our Comforts but Expences, 1 Kings 4.22, 23. Servants muſt be multiplyed ſutably 1 to our buſineſs: to our Rank. The eye is onely fed with it, but neither that to ſatisfaction.

Reaſon 3. From the Diſreſt and Disquietneſs which Abundance yeildeth by exceſs, 1 of Meats and Drinks. 2. Cares, and want of Sleep, v. 12. which commeth to paſs Firſt by filling the Stomach, and ſo ſtraitning the Lungs, that they cannot breathe freely. Secondly, by ſending up ſtore of Fumes and vapors into the Brain, which ſill it with excrements, and emptyeth it-ſelf in Rhewms and Flegmes, which by Spitting, Coughing, and Dreams, interrupt Sleep. Thirdly, by ſtupifying the Animal ſpirits which ſhould recreate and refreſh the Brain. Fourthly, by heating the Brain in the Night with ſtudy and cares. But Labour breedeth ſweet Sleep, I when he eateth little, his ſenſes cloſe for want of ſpirits to quicken and open them. 2 when a man eateth much. Firſt, by exciting natural heat by Labour. Secondly, by waſhing ſuperfluous humours, and ſo keeping the Stomach and Brain clean.

Reaſ. 4 From the hurt Redounding to the Owners, by Wealth, v. 13. Hurt, 1 To the body, 1 Kings, 21.6, 7, 8.2 To the Soul, Firſt leading it into many Temptations, 1 Tim. 6.9. Pſal. 69.22. Secondly, Choaking good ſeed, Matth. 13.22. Thirdly, hardning mens hearts in evil of impenitency, Rom. 2.4, 5.

Reaſon 5. From the periſhing of riches by evil Travel, verſe 14. either, Firſt, of a mans ſelfe, as by an ill haunt to Haukes, Hounds, Whores, or Suretiſhip, Buildings, Gaming, coſtly Apparrel. Secondly, of his Houſhold, children, ſervants, waſting and conſuming the eſtate. Thirdly, of his enemies, Job 1.14, 17.

Reaſon 6. From the penury incident to rich mens children, nothing in his hand; 1. No wealth, 2, No labour. Firſt, neither wit, Secondly, nor skill, Thirdly, nor ſtrength to it.

Reaſon 7. From the neceſſity of leaving all behind a man at death, verſe 15.16. Job 1.21. 1 Tim. 6.7, Only laden they are with more ſin, elſe ſtript of all outward things, Firſt, Honours, Pſal. 49, 17. Secondly, Profits, Luke 12.20. Thirdly, 〈1 page duplicate〉 〈1 page duplicate〉 Pleaſures, Heb. 11, 25. we come into the world crying, we go out mourning and groaning. Hence all labour for wealth is for winde. Firſt, We cannot hold and keep it, Secondly, It ſwelleth us like empty bladders.

Reaſon 8. From the much anguiſh and ſorrow and vexation which wealth cauſeth, through, Firſt, loſſes and croſſes. Secondly, Feares of after evils. Thirdly, Darkneſſe through want of ſpiritual light.

Ʋſe 1. To encourage to husbandry and feeding of Cattel and all labour about the earth. It breedeth ſufficing profit, The earth is a ciſterne to the ſea alſo.

Ʋſe 2. To reach Kings not to deſtroy the fruits of the earth: They undoe themſelves.

Ʋſe 3. To acknowledge the bounty of God in providing ſo fruitful a nurſe for us, Acts 14.16, 17.

Ʋſe 4. To diſſwade from covetuoſneſſe which is when we love riches, Firſt, For themſelves, nor for their uſe. Secondly, Are not ſatisfied with them. Thirdly, are not content with what the earth may produce for Diet, Clothing, and Lodging.

Ʋſe 5. To teach a painful poor man thankfulneſſe.

Ʋſe 6. To teach all men, even rich men, moderation of Diet, and diligence of labour, Prov. 31.13, 19, 27.

Ʋſe 7. To teach wealthy men to beware of ill haunts, Prov. 6.26, & 21, 17, & 23, 21, but rather to employ their eſtates in ſome profitable matter, they will elſe come to an ill end.

Ʋſe 8. To teach Parents to leave their children, Firſt, A good covenant; Secondly, cuſtome to labour. Any other wealth may come ſhort to them.

SOlomon having ſhewed in the former verſes, the abuſe of wealth by coverouſneſſe, in theſe words he ſheweth a contrary good uſe of wealth. Firſt, in good men, verſe 18. Secondly, In all men, verſe 19. In good men he ſaith it is comely and beautiful to eat, drink, and enjoy the good of all his labour all the dayes of his life, which God giveth him, verſe 18.

Reaſon hereof he giveth, Firſt, from the condition of his eſtate, and of this uſe of it; it is his portion, verſe 18. Secondly, From the quiet paſſing away of his time without ſad remembrances of it, for he ſhall not much remember the dayes of his life; the reaſon whereof he giveth from Gods anſwering his heart in comfort, verſe 20. In all men to whom God hath given wealth, it is a gift of God, 1. To have power to eate of it; 2. To take his portion. 3. To rejoyce in his labour, verſe 19.

Doct. To eate and drinke, and to enjoy the good of a mans labour, it is comely in a good man, and it is the gift of God in any man, Eccleſ. 2.26, & 3, 12, 13, & 2, 24.

Reaſons to confirme it, 1. From Solomons experience; behold I have ſeen it (or found it) verſe 18.

Reaſon 2. From the evil diſeaſe and vanity that lyeth upon a man, when he is denyed the power to make uſe of it, Eccleſ. 6.2.

Reaſ. 3. From the Condition of mens Eſtates in this world. It is their portion, v. 18. both to good men, v. 18. and to evil men. Pſal. 17.14. As a Portion, 1. It furniſheth us with neceſſaries, expediences, delights, 2. It maketh up croſſes and loſſes. 3. It maketh Proviſion for after times, yea for another world, 1 Tim. 6.17, 18, 19.

Ʋſe 4. It is the Fruit or end, or good of his labour, v. 18.

Ʋſe 5. From the ſhortneſſe of the dayes of a mans life, v. 18. He that reſerveth the uſe of all till old age, may die before he come to uſe it at all; Or elſe be then unable to uſe it, 2 Sam. 19.35.

Reaſon 6. From the joy and comfort, wherein God anſwereth a good mans heart, in enjoying the good of his labour, verſe 20. Now to enjoy the good of it, implyeth, Firſt, the reaping of the fat and ſweet of it our ſelves: Secondly, to impart the good of it unto others alſo, Eccleſ. 3.12, 13. Iſai. 64.5.

Reaſon 7. From the little thought or remembrance which ſuch a good man takes how his time ſpendeth, verſe 20. For he doth not much remember the dayes of his life, which is an effect of the former joy; which is as oyle to the wheels and ſo make our time to paſſe eaſily, all the dayes of the afflicted are evil, Prov. 15.15. and he takes ſad thoughts and remembrance of the revolution of times, Job 7.3, 4. If an evil man take as little thought and remembrance of his time it is not comely for him; It becommeth him not, Job 21.13.

Ʋſe 1. To teach good men, yea to encourage them, to enjoy the good of their eſtates; It is comely for them, Pſal. 33.1. Not ſo for a wicked man, Prov. 26, 1, & 19, 10. All the former reaſons of the doctrine are as motives to the uſe.

Ʋſe 2. To teach all men, that any good which they enjoy from the creature, is the gift of God, and therefore they to look to God to enjoy the giver as well as his gift.

Ʋſe 3. To teach men to give themſelves to labour, elſe how ſhall they enjoy the good of their labour?

Ʋſe 4. To teach us to number our life by dayes, verſe 18. Gen. 47.9.

Ʋſe 5. To reckon our life and all the dayes of them as Gods gift, verſe 18. Lament. 3.22.

Ʋſe 6. To teach us the way to paſſe away our dayes comfortably, is to be good, and to enjoy the good of our labours, receiving the good of our labours, doing good to others. In this way God anſwereth in joy our hearts, and we paſſe away our times without ſad remembrances, v. 20.

IN theſe verſes Solomon declareth the vanity of two other earthly comforts 1. Store of children. 2. Long life, which may be accompanied and clogged with great vanity, in caſe two other benefits be wanting, Firſt, the ſoul to enjoy good. Secondly, The body to enjoy Burial; which miſery and vanity he ſetteth forth by a compariſon with an abortive, a Pari & à minore; equal in five reſpects, 1. Of comming into the world with vanity, verſe 4. 2. Of ſeeing no good, verſe 6. 3. Of departing in darkneſſe and obſcurity, verſe 4. 4. Of Oblivion of both, verſe 4.5. Of going both to one place, verſe 6. The vanity of the Abortive, leſſe in reſpect, Firſt. He hath not ſeen the Sun; Secondly, He hath not known any thing to grieve him: Thirdly, He hath more reſt then the other, verſe 5.

Doct. 1. An old Father of many children and many years, if his ſoul want goodneſſe, and his body Burial, an Abortive (or untimely birth) is as good, yea better then he. As good in reſpect, 1. Of their entrance into the world, they both came in with vanity, that is to no end, not ſimply and altogether; For God hath wiſe and good ends of ſending them both into the world; but in regard of themſelves and other men. 2. Of their ſeeing no good in life time, verſe 6. 3. Of their departure out of the world; they both depart in darkneſſe, Firſt, of obſcurity, Secondly, of miſery. 4. They both are covered with darkneſſe of oblivion; yea ſometime the name of the wicked ſhall rot, when the other is not blemiſhed, Prov. 10.7. 5. Of the ſame place whereto they both goe, to the earth from whence they came: and the wicked man to a worſe place, Acts 1.25. The Abortive better, in reſpect, Firſt, He never ſaw the Sun, ſo he never ſaw outward good things, which might trouble him to loſe. Secondly. He never knew any thing good or evil: ſo that his reckoning is more eaſie, and his preſent griefes leſſe. Thirdly, He enjoyeth more teſt from evils, both in this, and in the other world, verſe 5.

Reaſon 1. From the overpoyſing vanity of thoſe two wants. Firſt, of burial; Secondly, of ſouls want of goodneſſe. To extinguiſh the comforts of, 1. Store of children; 2. Long life. Want of burial, Firſt, leaveth the body as dung to rot and ſtink upon the face of the earth, a thing, y • Diſhonourable to the dead; 2. Loathſome to the living, Pſal. 83.10. 2 Kings 9.38, 37. Jer. 21, 18, 19. Secondly, leaveth the body without pledge of reſurrection, the body buried is Corn ſown, 1 Cor, 15.36. The ſouls want of goodneſſe, 1. Is as a dead carcaſe ſtinking above ground, Pſal. 14.3. 2. Leaveth it to more putrefaction by longer lying above ground, yea the more inexcuſable in impenitency, Rev. 2.21. 3. Procureth a greater damnation for living ſo long with ſo many children, and for want of goodneſſe doth neither good to himſelfe nor them.

Ʋſe 1. To take off men from bleſſing themſelves in ſtore of children, and long life: Rehoboam had ſtore of children, Sons 28, Daughters 60. yet his ſoul empty of goodneſſe, 2 Chron. 11.21, with 12.14. Ahab had 70 ſons, 2 Kings 10.1. yet they all dyed a violent death, verſe 6, 7. and their fathers blood dogs did eate, 1 Kings 22, 38. And though his carcaſe ſound burial, yet not ſo Jezabel, 2 Kings 9.34. to 37.

Ʋſe 2. To moderate the griefe of ſuch as want children, or have Abortives, ſo their ſoules want not goodneſſe, nor their bodies burial, they are better then theſe in the Text.

Ʋſe 3. To look at Abortion as a vanity and miſery to the creature, and ſo at want of burial. It is a Stoical Apathy, to deſpiſe want of burial; Facilis jactura Sepulchri: Caelo tegitur qui non habet urnam. Solomons Porch and Ʋenus Porch are not of equal dimenſions. And if Abortion be a vanity and miſery, then avoid ſuch ſins as make us like them: As Firſt, Malignancy againſt Gods people, joyned with incorrigibleneſſe, Pſal. 58.8. Secondly, Harſh and unreverent inſurrection againſt well deſerving Magiſtrates, Num. 12.1, 2, 12.

Ʋſe 4. To exhort to furniſh the ſoul with goodneſſe, which will make a bleſſing of life long or ſhort, children many or few; burial or no burial, Iſai, 65.20. Pſal. 79.2. A woman fearing God, is better then a woman bearing the beſt childe, Luke 11.27, 28.

That which] It is Quicquid fuerit, as Junius; or as Broughton, quiſquis fuerit; or as the words and ſenſe fitly run, whatſoever he, that is, any one is, quicquid quis fuerit, it was named already (or formerly of old) and it is known to be Adam &c.

Solomon ſummeth up the vanity of man, whoſoever or whatſoever he be. He ſheweth what his eſtate is; Firſt, by Creation. 1 He is Adam, a peice of red Earth, baſe and of the Earth, argued by his Notation. 2 Impotent to his Maker; He cannot contend with him that is mightier then he. v. 10. Secondly by his preſent Condition after the Fall. 1 All the Acceſſions that come upon him, Learning or Knowledg, Honor, Wealth, Pleaſure, Long life, Store of Children, Labour, they all increaſe his Vanity. What is he the better? to wit for them all. v. 11. 2 He is ignorant Firſt, of what is good for him in this life, which is amplifyed by the Simile of a ſhadow. Secondly, of future things. Who ſhall tell him what ſhall be after him? v. 12.

Doct. Whatſoever the man be, it is well known, as his name is, ſo is he Adam, a lump of clay; and whatſoever be falleth him in this life in his natural eſtate, he is never the better for it. Gen. 1.26, 27. & 2.7. Eccleſ. 12.7. Clay, and ſo 1 Subject to the hand of the Potter, of neceſſity, Jer. 18.6. 2 Baſe, Pſal. 49.2. & 62.9. 3 Brittle; Firſt, in ſoul mutable, Job 4.18, 19. Secondly in body eaſily ſubject to mortality of it ſelf, Job 4.19. That that which befalleth him in this life, maketth him not the better, is argued from the vanity of all. Eccleſ. 1.2.

Obj. 2. But it is a curſe to a Miniſter, to be generally wel, ſpoken of Luke 6.22, 26. John Baptiſt is ſaid to have a devil Matth. 11.18.

Anſw. Firſt, Miniſters that are faithful, have ſpecial cauſe to provoke wicked men, where their name chiefly ſuffereth, 1 Kings 22.8. & 18, 17. elſe wiſdome is juſtified of her children, Matth. 11.19. Secondly, Miniſters at length overwraſtle it. Matth. 23.29, 30.

Obj. 3. But even private Chriſtians as truly godly are traduced.

Anſw. Firſt, Sometime they neglect their life of faith, 2 Sam. 12.13, 14. Secondly, God prevents ſin in them by falſe reports. Thirdly, It is but at the hands of wicked men, Acts 28.22, & 24.25. Fourthly, If it be at the hands of brethren, it is through their Ignorance, Emulation, and Raſhneſſe, which God at length will overwraſtle, Job 42.7. Otherwiſe God hideth the names of his children in the ſecret of his Tabernacle from the ſtrife of Tongues, Pſal. 31.20. The words are a proverbial Doctrine.

Doct. 2. The day of death is better then the birth day. This is not the ſpeech, Firſt, Of Job in miſery, Job 3.3. Secondly. Of Jeremy in paſſion, Jer. 20.14. but of Solemon in his repentance. This Solomon ſpeaketh, not only of ſome extraordinary kinds of death, which have been of more publike ſervice, as the death of Chriſt, Ioh. 12.32. Of Sampſon, Iudg. 16.30. Of the Martyrs, whoſe blood is, Firſt, The glory of God, Iohn 21.19. Secondly, the ſeed of the Church. But indefinitely and generally of the death of all or any. Better to the godly in regard, Firſt, Of ſin, which ſhall then be wholly ſubdued, Rom. 6.7. 1 Cor. 15.26. If ſin continued after death, death were not the laſt enemy. But in birth we are borne in ſin, Pſal. 61.5. children of wrath, Eph. 2.3. Yea Newbirth leaveth much corruption ſtill in us; we are borne in ſin, but we dye in the Lord, Rev. 14.13. 1 Theſ. 4.14. Secondly, Of miſery, which attendeth Birth, Iob. 14.1. & 5, 7. But death is an haven of reſt after a ſea of troubleſome agitation and miſery; Iob 3.13, 14, & verſe 21, 22. Rev. 14.13. Thirdly, Of grace which will then be perfected, Heb. 12.23. 1 Cor. 13.12. Iude 24. Epheſ 5.27. Death is accounted an enemy to Nature, but is a friend to grace; we are borne uncleane, Iob 25.4. Iohn 3.6. but we dye perfect. Fourthly, Of glory. Birth is the ſeed time of corruption, Gal. 6.8. Death is the ſeed time of incorruption and glory, 1 Cor. 15.36, 42, 43, 44. Birth putteth us into the hands of Midwives, and other weake women: Death into the hands of the glorious and mighty Angels, Luke 16.22. Birth bringeth us forth into a valley of teares, Death into our Maſters joy, Matth. 25.21. Birth into an eſtate of abſence from the Lord, 2 Cor. 5.6. Death bringeth us into his preſence, 1 Theſ. 4.17. 1 Iohn 3.2. Birth bringeth us to labour, Iob 5.7. Death to reſt, Rev. 14.13. even Sabbaths reſt. Birth bringeth us into a larger and fairer world then our mothers wombe: but death into a larger and fairer then this. The ſtarry rooſe of this world is but the pavement of that. Better to the wicked in regard, Firſt of others Prov. 11.10. Secondly, Of themſelves, though it had been good for them not to be borne, Matth. 26.24. yet being borne, the ſooner dead, 1. The leſſe ſin, 2. The leſſe Puniſhment.

Queſt. May the wicked then doe well to haſten their own deaths?

Anſw. By no meanes; for ſelfe murther is worſe then murther of another. And beſides, ſo the wicked cutteth himſelf off from means and hopes of converſion.

Ʋſe 1. Againſt purgatory to the godly after Death. For then Death ſetleth them into a worſe condition then ever their birth did. For the pains of Purgatory (as Papiſts deſcribe them) differ not from the pams of hell in meaſure of torment, but duration only. And what uſe can there be of Purgatory, when no ſin is left in death to be purged after?

Ʋſe 2. To exhort to ſuch a life as may make our death comfortable: Meanes. Firſt, Regeneration, New birth, Iohn 11.26. Phil. 1.21. Secondly, Faithful and fruitful courſe of life, 2 Tim. 4.6, 7, 8.

Ʋſe 3. To comfort the godly againſt death, by conſideration of all the former benefits of Death. Samſons riddle, is now Solomons Paradoxe; Out of the eater (Death which devoureth all) commeth meat and ſweetneſſe.

Object. 1. But in death I loſe all my deare friends.

Anſw. Firſt, If thou haſt lived any long time, moſt of thy deareſt friends are gone before thee; Secondly, Thou ſhalt change theſe here for better friends there; our beſt friends love us not ſo dearly as every one there; Thirdly, Thy good friends will not be long after thee.

IN Verſe 2. Solomon had preferred going to the houſe of mourning above going to the houſe of mirth, whereof he gave two Reaſons before. The firſt, taken from the condition of the houſe of mourning it is the end of all men. The ſecond, from the ſpirituall improvement which living men will make of it. The living will lay it to heart, v. 2. Now in this verſe he giveth another reaſon of it. 3. From the preheminence of ſorrow above laughter, Sorrow is better then laughter. And this he proveth, firſt, from the benefit of a ſad countenance, by the ſadneſſe of the countenance the heart is made better, v. 3. Secondly, from the preheminence of ſuch men, whoſe hearts are in the houſe of mourning above thoſe whoſe hearts are in the houſe of mirth. The heart of the wiſe is in the houſe of mourning, the heart of fools in the houſe of mirth, v. 4. Thirdly, from the preheminence of hearing the rebuke of the wiſe (which cauſeth ſorrow) above hearing the ſong of fools, v. 5. the vanity whereof is amplified by a compariſon, v. 6. 〈 in non-Latin alphabet 〉 here tranſlated ſorrow, commeth of a root which ſignifieth properly to provoke, as Deut. 32, 19. Now becauſe a man may be provoked either to anger, or to griefe; therfore this word is ſometimes tranſlated anger, Eccleſ. 7.9. Sometimes griefe or ſorrow, as Eccleſ. 11.10. Pſal 112.10. and here.

Doctr. Sorrow is better then light mirth. v. 3. Laughter expreſſeth light or frollick mirth.

For right underſtanding this point, conſider theſe points: Firſt, ſorrow, when God calleth for mirth; and joy, and mirth, and laughter, when God calleth for ſorrow and mourning, are both a like odious to God, Deut. 28, 47, 48. Gen. 4.6. Iſa. 22.12, 13, 14. Jer. 48.27. Secondly, Godly ſorrow and mourning, and ſpiritual joy and rejoycing are both alike acceptable to God, and profitable to man, 2 Cor. 7.10.11. Neh. 8.10. Thirdly, Sorrow for ſin, and upon rebukes for ſin, is better then frolick joy and mirth in vain company, Eccleſ. 7.5. Fourthly, ſorrow for outward affliction, is better then light mirth for ſleight occaſions. Theſe two latter hold forth Solomons meaning, and are the ſenſe of the doctrine, Heb. 11.25. Job 36.21.

Reaſon 1. From the benefit of a ſad countenance; as it ſpringeth from an heart ſeriouſly affected, ſo it ſtirreth up ſerious affection, meditations, and conferences in the hearts of others. A merry countenance is apt to ſtir up to looſe and diſſolute, vain and frothy meditations, affections, conferences.

Reaſon 2. From the condition of the houſe of mourning; it is a ſuitable object to the heart of a wiſe man: His heart is there: ſad objects to the heart, are as ballaſt to the ſhip, making it go ſteddy; whereas the houſe of mirth is a ſuitable object to the heart of fools, v. 4.

Reaſon 3. From the preheminence or betterment of hearing the rebuke of the wiſe (which cauſeth ſorrow) then the ſongs of fools, which cauſeth light mirth, v. 5. Which may appeare, 1. From the great benefit of wiſe reproofs: They are as firſt, Pricks to let out corruption, Acts 2.37. Secondly, Goads to ſtir up to duty, Eccleſ. 12.11. Thirdly, Nailes to drive in and faſten good counſel, Eccleſ. 12.11. Fourthly, Balm to heale ſores, Pſal. 141.5. 2 From the vanity of fools laughter, and light mirth. It is as the cracking of Thorns under a pot, v. 6. Not like the fire of thorns under a pot, which is ſoon kindled, and faire blazed; But like the noyſe which firſt, is no good melody. Secondly, ſpends much fewel, as fools mirth much time. Thirdly, ſoon decayeth and dampeth, and leaveth both meat in the Pot raw, and by-ſtanders not thoroughly warmed, Pſal. 118.12. & 58.9. So doth the mirth of fools, Prov. 14.13.

Ʋſe 1. Againſt the chiefe good of Epieures, which is pleaſure. Sadneſſe is better then it.

Ʋſe 2. To teach us contentment, yea, and thankfulneſſe to, when God ſendeth occaſions of ſorrow and ſadneſſe for affliction, Job 1.21.

Object. Pſalm 35.27.

DOctrine 1. To be of an haſty ſpirit to anger, God forbids it to his people, Prov: 14.17. Jam. 1.19. Prov. 16.32. The ſpirit is haſty to anger when anger ariſeth: Firſt, without cauſe, Gen. 4.5, 6. Jonah 4.9. This is haſting before the cauſe. Secondly, without meaſure paſſing the bounds, 1. Of our calling, Acts 7.26, 27. Gen. 34.25, with 49.7. 2. Of love; Firſt, As when inſtead of brotherly admonition we fall to clamour, rayling, ſcolding, not reproving ſin by Scripture names and arguments, but vexatious termes, Eph. 4.31. Secondly, When we are not fit to pray for thoſe we are angry with, Exod. 32.19, 30, 31, 32. 1 Sam. 8.6, with 1 Sam. 12.23, & 15.35. Thirdly, Of reaſon, Luke 6.11. Acts 22.23. 2 Chron. 28.9. Fourthly, Of Juſtice, Zach. 1.15. Fifthly, Of due ſeaſon, 1. After ſun-ſetting, Eph. 4.26, 27. 2. After the offenders acknowledgement of his offence, Luke 17.3, 4. And theſe are haſting before the meaſure or proportion of the cauſe.

Reaſon 1. From the proper ſubject of the reſidence and reſt of anger; It reſteth in the boſome of fooles. Text, Wherein Solomon takes of an excuſe which men are wont to make of their holineſſe. Though I be ſomewhat haſty, yet I thanke God, anger doth not reſt with me. Yes, (ſaith Solomon) If thou beeſt haſty, anger reſteth with thee, and argueth thee a fool. For a man could not have anger ſo ready at hand haſtily, if it did not reſt with him; the habit of ſinful anger reſteth there, though the act be quickly tranſient.

Object. Cholerick men are ſoon ſtirred, and yet they are not all fooles; the fools are commonly ſanguine, as the ſimple light fond fool; or flegmatick, as the dull Aſſe fool: or melancholick, as the lunatick fool.

Anſw. A cholerick fool is a frantick fool. Every complexion in exceſſe is ſubject to folly, yea to madneſſe; but if choler be ſubdued to reaſon, cholerick men though they could be ſoon haſty, if they ſee cauſe, yet will not be where there is none! A man of quick ſpeed for race, yet will not run till he ſee cauſe.

Queſt. But what folly is in Anger?

Anſw. Firſt, Raſhneſſe, Iſai. 32.4. Secondly, Stiffeneſſe, Jonah. 4.9. blinde wilfulneſſe. Thirdly, Outragiouſneſſe, Prov. 27.4. Fourthly, Unprofitableneſſe. Anger unfitteth a man, Firſt, To do good, Jam. 1.20. Secondly, To take good, 2 Kings 5.12. As a man when his houſe is all on a light fire, himſelfe in the midſt of it, can heare no direction given him from without, nor himſelfe able to doe ought within: So is a man in a burning anger, neither able to direct himſelfe, nor to take counſel from others.

Reaſon 2. From the Image of God which ſhould ſhine forth in us. He is ſlow to anger, Pſal. 103.8.

Ʋſe. To caſt diſcouragement as it were coole water upon this angry paſſion. The Sea when it foameth and rageth, purgeth it ſelfe, and a pot boyling caſteth out foame and ſcumme: but a man boyling with anger and wrath, both uttereth his own ſhame, and yet keepeth the filth within. Phyſitians count it a ſigne of deadly danger, when a ſickneſſe or diſtemper ſo altereth the countenance, that you cannot know the ſame man, ſo Job 14.20. Anger will doe as much, Dan. 3.19. Phyſitians will alſo ſay, It is a ſigne of the healing and abatement of an Ague, when in an hot fit the tongue is cleane; but if the tongue be foule, it is a ſigne the diſeaſe is ſtill ſtrong. When a man in his anger giveth never a foul word, it is a ſigne of an healthful ſpirit: but the ſoul is diſtemped, if the ſpeech in anger be foul. If a glaſſe bottle be full of cleane water, though it be ſtirred, there ariſeth no mud: but if mud ariſe when it is ſtirred, the water was foul in the bottome; ſo is the ſpirit of a man foul within; that being ſtirred ſheweth diſtemper. Let therefore all haſtineſſe to anger againſt all ſorts of perſons, at all times be eſchewed. For Solomon here limiteth it to none: be it againſt husband, or wife, child, or ſervant, friends, or enemies. 2. Yet this hindreth not juſt anger, Eph. 4.26. 2. But it much more condenmeth all malice, hatred, ſtudy of revenge; for all theſe are from anger reſting in the boſome.

SOlomon in this Chapter hath hitherto ſhewed the vanity of ſundry things of good account in the world, in compariſon of other things of leſſe eſteem: and hath therefore preferred, Firſt, A good name before a good oyntment. Secondly, The day of death before the birth day. Thirdly, To goe to the houſe of mourning, before going to the houſe of feaſting. Fourthly, To heare the rebuke of the wiſe before the ſong of fooles. In this verſe he goeth on with the like argument, not preferring elder times before the preſent, though generally men are apt ſo to doe. Parts two, 1. A prohibition of taking it for granted that elder times are better then theſe, and of the inquiry after the reaſon of it. Say not thou, what is it that the former times were better then theſe? 2. A reaſon of the prohibition taken from the want of wiſdome in ſuch an apprehenſion, and enquiry; for thou doeſt not enquire wiſely, or out of wiſedome concerning this.

Doctr. 1. The ordinary conceit that men have of the excellency of former times above theſe, and their ordinary inquiry into the reaſon thereof, is not out of wiſdome. Heathen Authors may be quoted, not for divine or Evangelical points, but natural or moral. Both Heathen and Chriſtians are wont to have ſuch a conceit, that former times were better. Horace his old man, is laudator temporis acti ſe puero. Againe ſaith he, Damnoſa quid non imminuit diesë Aetas parentum pejor Avis tulit nos nequiores, mox daturos progeniem vitioſiorem. Boetius de conſolatione Philoſophiae. Fortunae, nimium prior Aetas, &c.

Thus ordinarily men extol the cheapneſs of former times, their great hoſpitality, their kind neighbourhood, their honeſt dealing; their skilful workmanſhip, none ſuch now adayes; their liberal almes deeds, their devout piety, their deep wiſdome, their valiant acts; The reaſons which men are wont to give of it, are not wiſe: as, Firſt, Laſſa effaeta natura, The decay of the ſtrength and goodneſſe of nature, in the world and all the creatures. But this is no good reaſon; for nature decayed by the flood; yet the times have been better. Secondly, The goodneſſe of the old religion, Ier. 44, 17, 18. The Heathen thought the Empire flouriſhed more under the worſhip of Jupiter and other falſe gods, then under Chriſtian Religion. The devouter Papiſts thinke the ſame, that it was a better world under their Religion, then ours; but if the old Religion have been worſe, the following times may be worſe for their ſins, Jer. 41.21, 22, 23. Thirdly, The change of times which ſome thinke are alwayes for the worſe. So Emanuel Sa, But neither times nor ſtarres were made to rule us.

Reaſons of the want of wiſdome of ſuch a conceit and ſuch enquiry. Firſt, From the like eſtate of former times as of theſe; no new thing under the Sun, Eccleſ. 1.9.

Secondly, From the cauſe of the worſe appearance of preſent times from fonde miſtakings. As, Firſt, In youth want of Judgement to diſcerne and judge of good or evil. Thy Judgement then was green and raw; young mens ſpirits are green and cheerful, and ſo looking through a green glaſſe (as it were) thou ſaweſt all things green and pleaſant. Old men are ſplenetick and ſad, and ſee all things through darke and ſad fumes, and ſo accordingly thinke hardly of them. Beſides by better experience, old men now can diſcerne much evil, which before they could not obſerve. Secondly, Through ignorance of hiſtory, which ſpeaketh of as bad times as ours Or elſe through the choyce that Hiſtorians make to tell of notable matters, and neglect common occurrences: beſides its pleaſant to read in ſtories of great warres, and exploits; but to feele them would ſeem Tragical. Thirdly, Through following ſenſe in this conceit, evils preſent ſeem worſt, as in governments ſo in the whole life of man. Fourthly, Through diſcontentment with a mans own perſonal condition, and envy at others, and vaine glory in our ſelves; hence Neſtor, Oh mihi praeteritos referat ſi, &c. Vitio malignitatis humanae vetera ſemper in laude, praeſentia faſtidio eſſe. Tacitus. Fifthly, Through curioſity, whileſt men look more at others then themſelves, whereas if every man laboured to amend himſelfe, the times would ſoon amend.

In evil times to look at Gods hand, as only able to amend them, Prov. 21.1.

Reaſon 1. From Gods ſoeveraign power over, firſt, Mens hearts, Prov. 21.1. Secondly, the change of times, Acts 1.7. Pſal. 31.15.

Reaſon 2. From the unprofitableneſs of all the uſe of creature-means and helps without God, Iſay 22.8, to 14. Hoſ. 5.13, 14. 2 Chro. 28.20, 21.

Ʋſe 1. To teach us in all the eſtate of times, not to look ſo much at the Creatures or Inſtruments, but at the hand of God. If Princes be wicked, God giveth ſuch, and the People into their hands, Hoſ. 13.11. Zach. 11.6. If Princes be good, the Lord giveth ſuch as a favour to his people, 2 Chro. 2.11. Heathens could ſay, Deus nobis haec otia fecit.

Ʋſe 2. To teach us, whatever the times be, not to look at them as unchangeable; for God wil ſet one of them contrary to another, and we know not how ſoon.

Ʋſe 3. To teach us therefore in good times to be in goodneſs; that is, Firſt, be in a good and thankful frame. Secondly, take a good courſe, Acts 9.31. be fruitful. Thirdly, be of good comfort. Break off from ſinful courſes; It will prolong tranquillity, Dan. 4.27.

Ʋſe 4. To teach us in ill times, not chiefly to quarrel the creature, muchleſs to quarrel Gods providence, Iſay 8.21. Neither to imagin that we can redreſs the evil of the times by our own wiſdom or power; No, look we rather up to God, who can make ſtreight that which is crooked, both in mens hearts, waies, or eſtates. And therefore uſe we ſuch means as may prevaile with him ſo to doe.

Means: Firſt, Let our uncircumciſed hearts be humbled to accept of puniſhment of our iniquities, and to confeſſe our iniquities and the iniquities of our fathers; where we have Confeſſion, and Contrition, Lev. 26.40.41. Secondly, look up to Chriſt our Redeemer, the Prince of the Kings of the earth to deliver us, Judg. 10.15. Thirdly, ſerious Reformation, Judg. 10.15.

COherence, ſee in verſe 11, 12.

Doctr. In the beſt times of Church and Commonwealth, a wiſe man may obſerve, there are juſt men that periſh in their righteouſneſſe, and there are wicked men that continue long in their wickedneſs. By periſhing, ſundry underſtand cruſhing and breaking, or oppreſſion in their righteouſneſſe, in their righteous and juſt cauſe; as Naboth in Ahabs time, 1 Kings 21.13. and Abimelech in Sauls time, I Sam. 22.16, 18, 19. But it will be hard, if not impoſſible, to ſhew ſuch an inſtance in Solomons time, though in Davids time Ʋriah ſo periſhed; but that was before Solomon was born. But he ſpeaketh of what he had ſeen, in his time. By a wicked man continuing long in his wickedneſs, they underſtand prolonging his daies, or his life in wickedneſs; But his life is not in the Text. And if that were the ſenſe, it would croſs his reaſon which he giveth in v. 17. why they ſhould not continue long in wickedneſs: taken from the ſhortneſs of the lives of ſuch; for why ſhouldeſt thou die before thy time? I take it therefore by a juſt man, is meant, ſuch a juſt man as is juſt in his own righteouſneſſe, and at laſt decayeth and periſheth in it. The ſame word is tranſlated voyd, Deut. 32, 28. voyd of counſel, is, periſhing in their counſels. So the rich man is ſaid to fade away and periſh in his waies, as the flower periſheth and ſadeth in the heat of the Sun, John 1.11. Thus the Jewes eſtabliſhing their own righteouſneſſe, Rom. 10.3. periſhed in their righteouſneſſe, and did not obtaine the righteouſneſſe of Chriſt, Rom. 11, 7, and 9, 31, 32. And thus Solomon might obſerve many in his age; and like enough an eminent man in the Church, Abiather the high Prieſt, 1 Kings 2.26, 27. Ezekiel obſerved many ſuch in his time, Ezek. 18.24. That many doe continue long in their wickedneſſe, appeareth by Solomons teſtimony, Eccleſ. 8, 12. by Davids, Pſal. 68.21. by Jobs, Job 3, 2. by Iſai. 65.20.

Reaſons of the juſt mans periſhing in his righteouſneſſe, 1. From the carnalneſſe of ſuch a juſt mans heart, his nature is not borne anew, but only awed by ſome power, either of, Firſt, Legal Terrours, Deut. 5.27. Secondly, Good Education, 2 Chron. 24.2, 17, 18. Thirdly, Good Company: Such as returne to evil, were alwayes dogs and ſwine, though waſhed and cleanſed, 2 Pet. 2.18, 22.

Reaſon 2. From Gods rejection of all ſelfe confidence, Ier. 2.27. Luke 18.9, 14. 1 Sam. 2.9.

Reaſon 3. From the power of the ſpirit of the Goſpel to blow upon and wither all his carnal and moral excellency, Iſai. 40.6, 7, 8.

Reaſon 4. From the ſtability only of faith in Chriſt, and the righteouſneſſe of faith. Iſai. 7.9. 2 Cor. 1.24. Rom. 11.20.

Reaſons of the wickeds long continuance in wickedneſſe, 1. From the ſuteableneſſe of it to our nature, Gen. 6.5. Job 15.16. Jer. 11.15.

Reaſon 2. From Gods judicial leaving of men to their own wayes, eſpecially after refuſal of meanes of grace, Ezek. 24.13. Rev. 22.11.

Ʋſe 1. Not to be righteous over-much, verſe 16. that is, Firſt, Doe not continue in this righteouſneſſe, in the ſame ſenſe as be not wicked over-much. Secondly, Make not too much of it: for upon Tryal It neither is our righteouſneſſe, Phil. 3.7, 8. nor a good evidence of it; truſt not in it, Luke 18.9, It is a mercy if God ſhake us out of it. A double ſhaking is requiſite to enjoy a ſetled Kingdom; ſhaking, firſt, of our earth which was by the law, Heb. 12.26. Secondly, of our heaven which is by the conviction of our righteouſneſſe (in which we place our heaven upon earth) to be loſſe and droſſe till we come to partake in Chriſt, and faith in him, John i6.7, 8, 9.

THe two former Admonitions in the verſes next aforegoing Solomon amplifieth, Firſt, By a motive to the taking hold of them, taken from the goodneſſe thereof. Secondly, By the meanes whereby we may performe what is required, and eſchew the evils dehorted from: and that meanes is the feare of God. Thirdly, By an argument from the ſtrength and ſupportance, which this wiſdome bringeth to a wiſe man, above great friends, verſe 19.

Doctr. 1. It is a good thing to take hold of ſuch admonitions as may keep us from exceſſe either of righteouſneſſe or wickedneſſe, or from overmuch either righteouſneſſe or wickedneſſe. To take hold, which is done, Firſt, By Faith, both 1. In the word, elſe it profitteth not, Heb. 4.2. 2. In the Lord, to help us by his ſtrength, both of power, wiſdome, and grace, Iſai. 27.5. Secondly, By hearty affection, as a pretious treaſure, Pſal. 119.11. Thirdly, By caution and circumſpection. Here to take heed, is to take hold, Acts 16.14. Heb. 2.1. wanting in Jehu, 2 Kings 10 31. Fourthly, By practiſe, ſo the word is taken, Prov. 2.19. It is good not to be over-righteous, Firſt, To prevent the evill of deſolation threatned, verſe 16. Deſolation ſignifyeth, 1. Solitude left to a ſolitary condition, 2. Confuſion, (as Dan. 4.19.) Aſtoniſhment. 3. Deſtruction. Overmuch righteouſneſſe bringeth, 1. Deſertion from God, Luke 1.53, & 18, 9, 14. we firſt deſerting him, Rom. 10.3. Deſertion from men, Job 32.1. 2. Confuſion through diſappointment of a mans end and hopes, Rom. 9.30, 31, 32. 3. Deſtruction: For what ſhall ſatisfie for former ſins and for defects of this righteouſneſſe. Secondly, To obtaine the contrary ſolace. 1. Of peace with God, Rom. 5.1. Iſai. 32.19. 2. Of eſtabliſhment and encouragement in ill houres, Iſai. 28.16. with 1 Pet. 2.6. 3. Of Salvation, Prov. 12.18. It is good not to be overwicked; Firſt, To prevent the evils of deſpaire and of untimely death. As alſo to prevent the evils of continuance and growth in ſinne, mentioned in verſe 17. page 144. Secondly, To obtaine the good 1. Of hope of poſſibility of help, It taketh hold of Gods ſtrength, Iſai. 27.5. Mark 1.40. and ſtirreth up to the uſe of meanes, Ezra 10.2, 3, 4. 2. Of ſincere reformation or breaking off the courſe of ſinne, Firſt, Prolonging of tranquility, Dan. 4.27. Secondly, Finding of mercy, Prov. 28.13.

Ʋſe 1. To whet upon us both theſe admonitions, to beware both of overmuch righteouſneſſe, and of overmuch wickedneſſe in all the former particulars.

Ʋſe 2. To exhort us to grow up and walke on in the feare of God; which might have been handled, as a diſtinct doctrine being expreſly mentioned in the Text. The feare of God is a good preſervation againſt exceſſe both of righteouſneſſe and wickedneſſe. Againſt exceſſe of righteouſneſſe, Deut. 5.27, with 29. Againſt exceſſe of wickedneſſe, Prov. 16.6. & 14, 16, & 28, 14, Jer. 32.40.

Reaſon 1. It emptieth a man of ſelfe confidence, Phil. 2.12, 13.

Reaſon 2. It keepeth the heart ſoft, Prov, 28.14.

Reaſon 3. To exhort us how to carry our ſelves toward wholeſome admonitions, to wit, as here Solomon warneth, to take hold of them in all the four particulars ſpecified in opening the meaning of the Text, Prov. 4.13.

SOlomon having commended this wiſdome (as ſtrengthening the wiſe above many great friends in Court or City) where by a man neither maketh himſelf over-righteous, nor over-wicked, in this verſe he giveth a reaſon of it, taken from the infirmity of the moſt righteous man upon Earth. As who ſhould ſay, doe not make your ſelfe over-righteous, ſo righteous as no fault to be found in you (as Ephraim did, Hoſ. 12.8.) For there is not a juſt man upon Earth, that doth good and ſinneth not,

Doct. 1. Perfection of righteouſneſſe, ſo as to doe good, without ſin, is not to be found in any man, no not in the beſt man upon the Earth, 1 Kings 8.46. Pſal. 130.3, & 143, 2. Job. 9.3. and verſe 30.31. Clothes defile, As teſtifying our ſinful nakedneſſe which was the cauſe of it, Gen. 3.7. The meaning of the doctrine is, Firſt, That in many things (and in ſome things more then other) all men even the beſt men doe ſin, Jam. 3.2. either omitting good, or committing evil. Noah, Abraham, Lot, Moſes, David, Peter. Secondly, That in all things in our beſt actions, we ſinne ſomething. Neh. 13.22. Exod. 28.38. Pſal. 80.4. Rev. 8.3.4.]

Reaſon 1. From Gods wiſe and juſt deſertion of every one of his ſervants, ſometimes or other for a ſeaſon. Either To know what is in our hearts, 2 Chro. 32 31. or to chaſten, Firſt, Our carnal ſelfe confidence, Matth. 26, 33, 35. and ſo to chaſten our neglect of ſtirring up our ſelves to lay hold of God, Iſai. 64.6.7. Secondly, Our uncircumſpect and unjuſt walking, neglect of pondering the paths of our feet, Pſal. 119.9. Prov. 4.26.

Reaſon 2. From the contrary luſting between the fleſh and ſpirit, Gal. 5.17. hence floweth an impoſſibility of doing any one duty perfectly. Luſt in him ſinneth, not the perſon. If rebellious or irregular ſubjects of confederate Princes treſpaſſe one upon another, it is not the treſpaſſe of the ſtate, whileſt the Princes condemne it, and puniſh it, now the judgement and will, are the 〈 in non-Latin alphabet 〉 in a man, the carnal part are but as rebellious ſubjects.

Ʋſe 1. To refute, 1. Perfection of works held by Papiſts Cathariſts of old, and herewith poſſibility of keeping the law. 2 Juſtification by works, Pſal. 143.2. Rom. 3.23, 24. 3 Merit of Works. 4 Supererogation. 5 The immaculate perfection of the Virgin Mary, 〈 in non-Latin alphabet 〉 in the Text comprehendeth women as well as men, Gen. 1.26.27.

Ʋſe 2. To convince carnal wicked men of their abundance of ſin, ſeeing the moſt godly and juſt fall, Job 15.16.

Ʋſe 3. To ſhew us where our happineſſe lyeth, to wit, not in our own innocency, but in the covering of our ſins, Pſal. 32.1, 2. And therefore we to ſeek for all our righteouſneſſe in Chriſt, Phil. 3.7, 8, 9. Rom. 3.23, 24.

Ʋſe 4. To mortifie pride of our beſt duties.

Ʋſe 5. To teach us to beare evils at Gods hand patiently, Micah. 7.9.

Ʋſe 6. Not to be maſterly cenſorious of the failings of our brethren, Jam. 3.1, 2. John 8.7.

Ʋſe 7. To comfort the godly righteous againſt the feare and griefe of death, in our ſelves, or our Chriſtian friends. In death the ſpirits of juſt men are made perfect, Heb. 12.23. elſe death were not the laſt enemy, if ſin remained after it, contrary to 1 Cor. 15.26.

Doctr. 1. The ſenſe of our vaſt and deep diſtances from attaining wiſdome, by the ſtudy of the creatures, and of the vanity of the wayes of men, is a juſt motive to apply our hearts to make diligent ſearch for wiſdom in taking account of our own wayes, and in the knowledge of the wickedneſs of our folly, and the fooliſhneſſe of our own madneſſe. To know, to ſeek, to ſearch, verſe 25. do all imply a diligent ſearch: The Doctrine conſiſteth of two branches; Firſt, That by the knowledge of the creatures he ſhall finde himſelfe ſtill at a great diſtance from wiſdome, and wiſdome more deep then to be digged out of the creatures. Secondly, that hereupon Solomon was moved to ſeek it in looking homewards into his own heart, and wayes, and the folly and madneſſe, and wickedneſſe thereof. The former branch is teſtified, 1 Cor. 1.21. Rom. 1.21, 22. Job 28.12, 13, 14, & verſe 20.21, 22.

Reaſons of the former, 1. From the diſtance and depth of Chriſt from the creatures, and from the knowledge of them all, Chriſt is the wiſdome both of God, 1 Cor. 1.24. and of us, 1 Cor. 1.30. But the wiſeſt could never diſcerne Chriſt by the creature, 1 Cor. 2, 6, to 9. Hence not the creature but the word is perfect to convert ſoules, Pſal. 19.1, to 7.

Reaſon 2. From the aptneſſe of the creature, and the knowledge of it (by reaſon of the curſe that lyeth upon it) to puffe us up, Iſai. 47, 10. Solomon confeſſeth himſelfe, I ſaid I will be wiſe this way, Preſuming of his knowledge. Text. of the latter, That hereupon Solomon was moved to ſearch after wiſdome in taking account of himſelfe, and the folly of his own courſe.

Reaſon 1. From the excellency of man himſelfe, above all the creatures, he is the Lord of them all, and ſo their Lord, Gen. 1.28, 29. And therefore more may be found in obſerving a mans ſelfe, then all the other creatures.

Reaſon 2. From the vanity and vexation of ſpirit which all the creatures yeild to a man. A man is juſtly occaſioned to look into the root and cauſe of it in himſelfe.

Ʋſe 1. To convince all the wiſe Philoſophers of the Heathens of the vaſt diſtance of wiſdome from them. For they had no further meanes of wiſdome, then what Solomon improving to the utmoſt, found farre off from conveying true wiſdome to him, Rom. 1.22. A warning to Schollers, not to overvalue wiſdom and knowledge, which they have from the creatures.

Ʋſe 1. To refute the Papiſts note of the Church; multitude; Not one of a thouſand, more Mahumetans then Chriſtians of all ſorts.

Ʋſe 2. To diſwade men from bleſſing themſelves in leading ſuch a life, as moſt men lead, Exod. 23, 2. Scarcity of good ſtore of company in good wayes is no juſt diſcouragement from walking in them, yet with this caution, not therefore to neglect the multitude of the godly, whether in matters of Judgement or practice, 1 Cor. 14, 36. 1 Cor 11.16.

Ʋſe 3. To humble both men and women for this ſcarcity of goodneſſe amongſt us. See how low ſin debaſeth, we are not worthy the name of men and women by reaſon thereof, Prov. 30.2. Pſal. 49.20. & 73.22. 1 Cor. 15.32. Eccleſ. 3.18. Grace maketh us like to Angels, yea to God himſelfe: amongſt men, one of a thouſand, but ſinne, maketh us rather beaſts then men. Not one man ſcarce of a thouſand, or woman, that quit themſelves well in all their relations.

Ʋſe 4. To weane us from affecting to live in the Court where, of all places, goodneſſe is moſt rare. God threatned preferment, in a great Court, for a great plague, 2 Kings 20.18.

Ʋſe 5. To teach good men, and good women eſpecially to be the more thankful, that God ſhould ſhew us ſuch ſpecial grace, and favour, as to paſſe by thouſands, and call us to goodneſſe. Univerſall righteouſneſſe endoweth us with rare excellency, ſuch as is ſcarce found in a thouſand.

Queſt: 1. How doth he ſay he found this only, ſeeing he found two other things before? Firſt, The bitterneſſe of wicked women, verſe 26. Secondly, The ſcarcity of good men and greater ſcarcity of good women, verſe 18.

Anſw, By Onely is meant chiefly, as Ioſh. 1.7, 8. Gal. 2.10. Prov. 4.3. (with 1 Chron. 3.5.) Cant. 6, 9.

Queſt. 2. How is God ſaid to make man Righteous?

Anſw. Righteous, Firſt, In his firſt Creation, Gen. 1.26, 27. Secondly, His own children (ſuch as himſelfe and his father before him) in their regeneration, Jer. 2.21.

Queſt. What is meant by inventions and mans ſeeking them out?

Anſw. Inventions are tranſlated engines, 2 Chron. 26.25. as ſlings to offend the enemy, and Bulwarkes to defend our ſelves. Seeking our theſe argueth a perverſe diligence to deal ſubtilly in inventing wayes of corrupting our ſelves.

Doctr. 1. A penitent ſoul taking good account of his wickedneſſe and folly, ſhall evidently and eminently finde the righteouſneſſe of God in all his worke upon us, and the perverſneſſe and ſubtilty of our inventions to corrupt our ſelves even from our firſt Parents to this day. Evidently] for loe or behold ſaith he. Eminently] for, ſaith he, this onely or chiefely, or eminently, have I found. Inventions] He meaneth no profitable inventions for the good of our ſelves or others, as Arts, or Manufactors or occupations: but ſuch inventions whereby we ſeek to ſtart away from God, and to corrupt our ſelves. As ſome horſes put into a good Paſtute, yet will ſeek round about the ſenſe to finde a gap to range out. Thus Moſes taught backſliding Iſrael (Deut. 31.19) to ſee Gods righteouſneſſe, Deut. 32.4. Their own perverſneſſe, Deut. 32.5, 15. Neh. 9.33. Job 33.27, 28. God made Adam righteous at firſt, Gen. 1, 26, 27. To wit, Firſt, In knowledge, Coloſ. 3.10. giving him a right underſtanding of things. Secondly, In holineſſe and righteouſneſſe ſetting his heart and affections upon their proper objects, Eph. 4.24. Right] Firſt, As ſutable to the righteous Law of God which is a ſtraight and right Rule, Pſal. 19.8. As ſetting the inferiour parts of the ſoul and whole man in a right order to the ſuperiour; will to the judgement or conſcience, affections to the will, Prov. 16.32. outward members to both, Rom. 6.13. all to God, Rom. 6.13. all which are now diſordered and perverted, Pſal. 125.4, 5. Thirdly, As being in a ſtate well pleaſing to God, right in Gods ſight, 2 Chron, 29.2.

Reaſon of God ſo making us at firſt. The juſtice and holineſſe of God required it of himſelfe, that if he create man to a ſpiritual and ſupernatural end (to wit, fellowſhip with himſelfe) and require of him obedience to a ſpiritual and holy law to lead him to that end, that then he ſhould lift him up above his reaſon to an holy eſtate, by original righteouſneſſe, otherwiſe from his firſt creation he had been made ſinful and crooked.

Reaſon of reforming man to a ſtate of righteouſneſſe, The praiſe of the glory of his grace and mercy in Chriſt Jeſus, Eph, 2.4, 5.

Reaſons of man ſeeking inventions. 1. From the liberty of will God left man unto, 2 Chron. 32.31.

Reaſon 2. From the forwardneſſe not to reſt ſatisfied in the condition God hath provided for him: but he would he active to improve his condition by his own wit and ſtrength. Adam and all his poſterity made righteous, ſought out many inventions to fall off from God. Eve, and by her perſwaſion, Adam invented a way to get wiſdome in the knowledge of good and evil, Gen. 2.6. Solomons wives invented many wiles to draw him to tolerate them in the liberty of their Religion. Solemon himſelfe invented many devices how to ſatisfie himſelfe in ſatisfying them. Conſcience is tender, Faith is the gift of God: His Father David compelled no Pagans to circumciſion. His Subjects invented many ſhifts, to put off from themſelves the faithfulneſſe of an wholſome advertiſement to Solomon. The common people put it off to the Nobles, the Nobles to the Prieſts, the Prieſts to the Prophets, the Prophets excuſed themſelves by the Kings tranſcendent wiſedom above them, Eccleſ. 8.1. So David before him, ſought many inventions to cloak his ſin with Bathſhebah.

Reaſon of finding this as chiefly grievous to a penitent ſoul, From the proper nature of repentance, which is deeplyeſt Affected with ſin as it is Firſt, Moſt diſhonourable to God. Secondly, Moſt injurious to the grace of Chriſt, contrary to meanes and mercies, and pernitious to the Church of Chriſt. Thirdly, Committed with the greateſt perverſneſſe and fooliſh ſubtilty of our own hearts.

Ʋſe 1. To refute the Popiſh doctrine that original righteouſneſſe in Adam by Creation was wholly ſupernatural and given by free grace. But then Adam had been right without it, in which he was not, but right by it. It was indeed, Firſt, Supernatural, as not flowing from the principles of nature; a man is a perfect man without it for ſubſtance. Secondly, As not deſerved by men who had done neither good nor evil.

Secondly, Natural, as due, Firſt, to the purity of Gods nature to make us ſo perfect. Secondly, To the integrity of mans nature, without which he was not ſo perfect in qualities as were meet for Gods pure nature to make. The Papiſts herein extol the freeneſſe of grace to Adam, not to magnifie the grace of God, but to derogate from the grace of Chriſt. For if nature were entire and perfect without Gods Image, then the want of it in corrupt nature is no ſin but natural to man; And ſo original ſin depraving nature, and requiring neceſſity of a new birth in Chriſt, is no ſin, but ſutable to right nature; and ſo original ſin is no ſin, not only after baptiſme, but even before baptiſme. But concupiſcence is not of Gods worke in nature, 1 John 2.16.

Object. Concupiſcence and Rebellion of the lower parts of the ſoul againſt the higher is natural. For the man being made of a body and a ſoul, muſt needs be carried both to ſpiritual and ſenſual objects. And ſo this Rebellion and ſtirring of the one part againſt the other, will be found to ariſe from the principles of pure nature.

Anſw. The body may affect ſenſual objects, and the ſoul ſpiritual, and both without ſin, in ſubordination of ſenſual things to ſpiritual, and of both to God.

Ʋſe 2. To teach us a true ſign of repentance, never to blame God for our falls, but our own perverſe ſubtilty. God made us right, and the regenerate twice right: and his work hath been upright to us-ward, in leaving us to our falls: we provoked him to it by our ſelfefulneſſe. But it is wee that have perverted our wayes, and took paines, (ſought out devices) and cunning inventions to doe wickedly. Yea, this finding out our own perverſe ſubtilty in ſeeking out inventions to depart from God, and deceive our ſelves, ſhould more deeply affect us and afflict us, then all other evils beſides; This bringing forth moſt diſhonour to God, Injury and abuſe to the gifts and graces of Chriſt, and corruption of nature to ripeneſſe and perfection.

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 Oath, v. 2. Anſ. Firſt, Yet there may be too much haſte in obeying. Heſt. 3.15. Dan. 2.13, 15. as when Kings command. 1 for tryal, 1 Kings 3.24, 25. 2 with change of minde, •… n 6.14. 3 unlawfull things: which to obey will breed ſmart, firſt from Gods hand: ſecondly from Mans, Hoſ. 5.11. Dan. 6.24. Secondly, Obedience is only due in the Lord, Epheſ. 6.1. not againſt him, Acts 4.19. Thirdly, An Oath and Gods name in it, bindeth not to ſin againſt God, but rather the contrary.

3 The ſoveraign power and uncontroulable authority of Princes, v. 4. • nſ. Firſt Gods Commandement and the keeping of it is a Preſervative from evill, v. 5. he is higher then Princes, Eccl. 5.8. Prov. 21.1. Secondly, a wiſe mans heart will obſerve a right time and manner, v. 5. ſo did Abigail, 1 Sam. 25.36, 37. and Nathan, 2 Sam. 12.1 to 14.

Reaſ. 2. From the Duty we owe firſt to God the king of kings: ſecondly to the King by Covenant: thirdly to the peace of the Church and Commonwealth.

Ʋſe 1 To exhort Subjects to be faithfull in admoniſhing Magiſtrates, when God leaveth them to ſcandalous falls, and giveth us a Call to it. Which they do 1 when they call us to execute their ſinfull Commands, as 1 Chron. 21.3, 4. 2 When by our Place we are to watch over them Ezek. 3.17 to 21. 3 When they are not the ſons of Belial, nor Dogs, nor Swine, but will hear us attending upon them, 1 Sam. 25.17. Matth. 7.6, 2 Kings, 5.13. Fear not the ſtifneſs of their faces, Ezek. 2, 6. nor their wiſdom, power, will.

1 Rules concerning the Admoniſher: 1. The Admoniſher ſhould have a calling to it through ſome relation between himſelfe and the offender. As we finde it in all kinds of Relations, Firſt, a Miniſter, 2 Sam. 12.1, to 12. Secondly, a Councellor, 2 Sam. 19, 5, 6, 7. Thirdly, a yoak-fellow, Huſband, Job 2.10. Wiſe, 1 Sam. 25.36, 37. Fourthly, a ſonne, 1 Sam. 19.4. Fifthly, a Servant, 2 Kings 5.13. Sixthly, a Subject, Dan. 4.27. Seventhly, a Brother, Lev. 19.17. Coloſſ. 4.17. Eighthly, a Friend, Prov. 27.5, 6. Yea, a ſtranger travelling by the way, and ſeeing his fellow-Traveller ſin, he hath as good a calling to help him up, as if himſelfe or his beaſt were fallen. The relation of a companion requireth it. 2 He ſhould be furniſhed with love to the offender, Lev. 19.17. 1 Cor. 16.14. 3 He ſhould firſt admoniſh, judge, and cleanſe himſelfe, Matth. 7.5. Rom. 2.1.

2 Rules concerning the Admoniſhed. Firſt, they ſhould not be ſcorners, Prov. 9.7, 8, 9. Hoſ. 4.4. Matth. 7.6. but ſuch as may be capable of reformation. Secondly, brethren, eſpecially to be admoniſhed, yea though excommunicate, whilſt there is hope, 2 Theſ. 3.15. Elſe, if wedded to his ſin, let him alone, Hoſ. 4.17. And of brethren, difference to be made, Firſt, of ſpirits; ſome are more ſluggiſh, they to be admoniſhed more ſharply, Titus 1.12, 3. Jude 23. Some more tender; they to be admoniſhed with more meekneſſe, Gal. 6.1. Jude 22. Secondly, Of yeers and place, 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.

Ʋſe 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.

Ʋſe 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.

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.

Ʋſe 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 of the ſpirit, and Image of God, Iſai. 30.21. Prov. 4.18, 19. Feare of God and love to man give much light, Prov. 25.12. 1 John 2.10, 11. Secondly, Avoid ſelfe-confidence, Prov. 3.5, 6, 7. and Chap. 28.26. Thirdly, Conſult with God, In faſting and prayer, Eſth, 4.6. with Chap. 5.2. In his word, Pſal. 119.24, & verſe 105. In the times and opportunities of providence, Pſal, 32.8. In the Counſels of godly wiſe, 1 Kings 12.7. Fourthly, Fit manner in all actions is, Faith, Rom. 14.23. and Love, 1 Cor. 16.14. For the end, Gods glory, 1 Cor. 10.31. and the good of others, 1 Cor. 10.24.

AMongſt the Inventions which Solomons Subjects found out to excuſe themſelves from dealing faithfully with him, when he ſell to the Toleration and maintenance of Idolatry in building Temples to his Wives Idols, and endowing them with liberal maintenance, and in employing the hands and ſervice of his Subjects in ſuch Structures; This was the Third, That where the word of a king is, there is power (or Dominion or Authority v. 4.) and that power is irreſiſtible and uncontroulable; Who may ſay unto him, What doeſt thou?

This Invention or Excuſe Solomon taketh away; Firſt by the ſafety of Obedience to Gods Commandement; Whoſo keepeth the Commandement, ſhall feel no evill, v. 5. Secondly by the diſcretion which a wiſe man hath v. 5. to obſerve fit time and judgment; for miſſing whereof great miſery falleth upon men, v. 6, 7. Thirdly by the reſtraint of Magiſtrates power from reaching to a double Object. 1 To reſtrain or conſtrain the ſpirit or conſcience. 2 To diſcharge from death; which latter power (to diſcharge or deliver from death) he denyeth alſo to all wickedneſs (which men will not ſtick to commit, to prevent the kings wrath, which elſe might be as the meſſenger of death, Pro. 16.14.) v. 8. Fourthly by the wiſe mans obſervation of one mans Rule ſometime over another for hurt. v. 9.

Power] here, is a word of the ſame Notation with that v. 4. implying Authority and Dominion, whence Sultan; There is not a man that hath Dominion over the Spirit.

Spirit] is not here meant the Soul to retain it in the body; for 1. That is expreſſed in the next part of the verſe; neither is there power or dominion, to wit in a king, in the day of death to diſcharge a Subject in that War. 2 The Verbe tranſlated to retain, is rather to compell, to reſtrain or conſtrain, and properly ſignifyeth coercere; as David called his ſon by Abigail, by a name from this Root Chileab; 2 Sam. 3.3. becauſe of his Mothers reſtraint of him from ſhedding blood; whence alſo 〈 in non-Latin alphabet 〉 a Priſon, 2 Kings 17.4. To retain the ſoul in the body, is wont to be expreſſed in an other Phraſe in that Language, Pſal, 22.29. but by ſpirit is here meant the Conſcience, as elſewhere often, Pro. 20.27. & 18.14. Acts 20.22.

Doctr. There is not a man, no not the king, that hath a Coercive power over the Conſcience.

He cannot 1 Conſtrain to ſin forbiden of God, Dan. 3.13 to 18, nor reſtrain from Duty commanded of God, Dan. 6.7, 10, 22. 2 Binde Conſcience in things indifferent; that is, lay ſuch a weight or burden upon a Commandment of his own, that it ſhall be a ſin to the Conſcience to neglect it. If mans Commandment could binde the Conſcience, then the Commandments of men would be the doctrines of Religion, againſt Matth. 15 9. 3 By outward Puniſhments compell a man to doe againſt his Conſcience; to wit, he cannot, that is, he ought not till Conſcience be convinced, and then it is ſelf-condemned.

Reaſ. 1 From the immediate ſubjection of Conſcience to God; For firſt there God only writeth his Law, Rom. 2.15 Secondly, God only can diſcern, judge, and puniſh fins againſt Conſcience: diſcern, Jer. 17.10. iudge and puniſh, Job 6.4. Luke 12.4, 5. Jam. 4, 12. hence ſubjection of the Conſcience to man is flat Idolatry,

Reaſ. 2 From the immediate ſpiritual Dominion of the Conſcience over the man, Rom. 14.5, 14, 23. Acts 20.22.

Ʋſe 1 To Reſolve a great Queſtion of Conſcience Whether a King or Magiſtrate may compell men to profeſs and practiſe the Religion eſtabliſhed by law of his Countrey?

Anſw. Firſt for falſe Religion, It is out of Queſtion; no he ſinneth in doing it, and the People in obeying it. 1 Kin. 15.30.

Secondly for the true Religion, as to worſhip the true God the maker of Heaven and Earth, the Father Son and Holy Ghoſt, we anſwer in ſix Propoſitions.

Propoſ. 1. David and other Godly kings of Iſrael did not force conquered Pagan Nations to worſhip the God of Iſrael, whether they lived in their own Countrey, or dwelt in the Land of Iſrael. As in caſe an Heathen Proſelyte came to joyne to the Church of Iſrael, it was requiſite he ſhould circumciſe his males, Exod. 12.48. but not required that his wife ſhould be of like Religion with him, Numb. 12.1. The Law in Ezra 10. & Neh. 13. concerning an Iſraelite marrying a Pagan, and ſo Malach. 2.11. not an Heathen marrying a Pagan before his converſion. It is not therefore a ſolid anſwer which ſome doe give, that the Kings of Iſrael are no Precedents for Chriſtian Kings, partly becauſe they were Types of Chriſt, and becauſe their Land was Typical and Sacramental. For what they did as Kings, Heathen Kings did the ſame lawfully. And the Land of Iſrael did not fotbid Pagans to dwell in the Land, as the Gibeonites, and Captives.

Propoſ. 2. Neither did the good Kings of Iſrael, nor may Chriſtian Kings compel any of their Subjects to the fellowſhip of the Church, to yeild up themſelves to their Covenants Sacraments, and Cenſures, unleſſe they were fit for it, and perſwaded to it. This concerneth the ſecond Commandement, as the former did the firſt, Gen. 9.27. Pſal. 110.3. Exod. 12.48. If he will eate the Paſſeover, then let him firſt circumciſe his males: elſe he may forbeare both.

Propoſ. 3. It is not lawful for Magiſtrates to ſuffer to live, Firſt, Blaſphemers of the true God, whether Chriſtians or Pagans within their power, Dan. 3.29, & 6, 26. 1 Kings 20.23, 28, 42. whether in the Land of Iſrael or out of it: yet Ahab no Type of Chriſt. Secondly, Iſraelites or Chriſtians Apoſtate to Idolatry, Deut. 17.2, to 7. in reſpect of their Apoſtacy from the Covenant, verſe 2. Thirdly, Witches, Exod. 22.18. Levit. 20.27. with 22.23. Fourthly, Seducers to Idolatry, Deut. 13.1, to 5, 11. and to Hereſie, Matth. 5.15. 2 Pet. 2.1, 2, 3. Deut. 13.10. Zach. 13.3?

Object. But is not this to puniſh a man for his conſcience, and ſo to act contrary to the doctrine in hand?

Anſw. It is not conſcience that bindeth to theſe ſins, but ſinning againſt light of conſcience. Blaſphemers, Apoſtates, Witches, Hereticks are 〈 in non-Latin alphabet 〉 . Titus 3.10, 11. Paul hath tender reſpect of an ignorant weake conſcience. 1 Cor. 8.7.10, 11. not ſo of an hardened, 1 Tim. 4.2. Such a conſcience doth not extenuate, but aggravate ſin, as being a puniſhment of ſin againſt light and conſcience.

Propoſ. 4. Magiſtrates may compel Church-Members to obſerve Church orders, according to the word, and others not to diſturbe them; Ezra 7.26, 27.

Propoſ. 5. Magiſtrates may compel all to heare the word of God, Acts 3.22, 23. yet if men take exception at the calling, as being either too Romiſh, too neer to Rome, or too far from it, Let men be firſt convinced of the lawfulneſſe to heare the word of God from any, Jer. 28.1, to 6. 2 Chron. 35.21, 22.

Propoſ. 6. No man can pretend conſcience for Atheiſme; for no Nation ſo barbarous, but is taken with conſcience of a God.

Ʋſe 2. To enquire, how then doe Miniſters and Churches binde conſcience, Pſal. 149.6, to Matth. 16.19, & 18, 18.

Anſw. Not by any Injunctions of their own, but by Miniſterial declaring the Commandements of God, and the holy Ghoſt ratifying the ſame from Chriſt.

Ʋſe 3. To refute the Popiſh and prelatical errour of humane lawes, binding conſcience.

Ʋſe 4. To allow power to Magiſtrates, where God alloweth it, Matth. 22.21. Rom. 13.7. Hence give them honour, elſe their power is violated and taken away, Mark 6.4, 5. The former Objection (page 176.) may be propounded and reſolved thus:

Object. If Blaſphemers, Idolaters, Seducers to Idolatry and Hereſie, be puniſhable even with death, then conſcience is ſubject to coerſive power.

Anſw. Conſcience is either Natural, Rom. 2.14. Weake, 1 Cor. 8.7. or Seared, through the juſt judgement of God blinding the minde and conſcience, and hardening the heart, thereby to puniſh ſin againſt conſcience, or at leaſt the not receiving of the truth with love, 1 Tim. 4.1, 2. 2 Theſ. 2.10, 11. Rom. 1.28. Natural conſcience is not to be ſtrained according to propoſition. 1, page 175. 2 Tim. 2.25, 26. weak conſcience is not to be deſpiſed, Rom. 14.3. Seared conſcience doth not extenuate but encreaſe both ſin and puniſhment, Iſai. 44.20. 2 Theſ. 2.11.12. Rom. 1.28, 32. eſpecially after once or twice admonition, Titus 3.10.

Doctr. 2. It is neither in the power of the King, nor in the dexterity of the craft-maſters of wickedneſſe, to diſcharge a man of his warfare in the day of death, 〈 in non-Latin alphabet 〉 are craſt-maſters of wickedneſſe, Pſal. 49.6, to 10.

IN the former verſe Solomon declared the abuſe which wicked men make of Gods patience, and of mans alſo; Becauſe ſentence is not executed ſpeedily againſt an evil work, the heart of the ſonnes of men is fully ſet in them to doe evil. In theſe words he giveth an Antidote againſt this abuſe, taken from his own knowledge and certain obſervation of the good eſtate of them that feare God; and the evil eſtate of the wicked.

The good eſtate of the godly he amplifieth, Firſt, by the Divers; Though a ſinner doe evil an hundred times, and his puniſhment be prolonged; yet it ſhall be wel with them that feare God. Secondly, By the contrary eſtate of the wicked, It ſhall not be well with the wicked, neither ſhall he prolong his daies; the brevity whereof is amplified by the ſimile of a ſhadow. Thirdly, by the cauſe of this their different eſtate, becauſe the one feared before the face of God; the other doth not feare before God. Fourthly, By an argument, from Solomons own teſtimony thereof; and that not out of conjecture, but out of his own certain knowledge.

Doctr. 1. Howſoever a wicked man may ſin oft, and eſcape long, yet a godly wiſe man may fully aſſure himſelfe and others, that it ſhall goe well with them that feare God; but neither well, nor long, with the wicked.

Sinne oft] the text ſaith an hundred times; a certain number of multitude, for an uncertain; 〈 in non-Latin alphabet 〉 is not, and his daies be prolonged; Daies is not in the ſentence: and that is denied in the next verſe, He ſhall not prolong his daies. But the meaning is, and a prolonging be to him, to wit, of execution of ſentence, puniſhment be long delayed, and ſo he long eſcapeth.

Yet ſurely I know] And ſo a godly wiſe man may know, and aſſure himſelfe and others, That it ſhall be well with them that feare God.

Queſt. Why doth he not rather ſay, That it ſhall not be well with the wicked? that would make the oppoſition more direct.

Anſw. Firſt, becauſe many times the long continuance of the wicked in their ſinfull courſe with impunity is a puniſhment and hardſhip to the godly: Sauls raigne is Davids baniſhment; Ahabs raigne is Micaiahs impriſonment, 1 Kings 22.27. Secondly, becauſe the godly are apt to ſtumble at the ſight of the Impunity and proſperity of the wicked, compared with their own ſtraits, Pſalm 73. Jer. 12.1. and the godly muſt firſt have Cordials, before the wicked receive their Corraſives, Matth. 25.34, 41. Eſay 3.10, 11. Prov. 11.31. Pſalm 55.23. Job 15.31, &c.

Queſt. How, or wherein doth it appeare, that notwithſtanding the long patience of God to wicked men, yet certainly it ſhall goe well with the godly; but neither wel nor long with the wicked?

Anſw. Firſt, in that it is a pledge of greater mercy reſerved for them that feare God, the more that God prolongeth his patience, and long ſufferance to wicked men, Rom. 9.22, 23. Secondly, in that this long patience of God to the wicked, is an evidence of greater wrath prepared and treaſured up for them, Rom. 2.4, 5. Thirdly, In that there is a ſpeedy ſhortning of the rage of the wicked over the godly, Pſalm 125.3. Fourthly, In that the daies of the wicked are alwaies cut off ſuddenly, before the time, either of their expectation, or at leaſt of their preparation. Amos 8.9. The Sun ſhall goe down at noon implieth, partly a great change and immediate from heigh to depth, Pſalm 92.7. And partly a ſudden change, before the buſineſſe and the day be half finiſhed.

Reaſon. From the fear of God in the godly, and the want of the fear of God in the wicked. This Reaſon is expreſly given in the Text, It ſhall be well with them that fear God, which fear before him, V. 12. It ſhall be evill with the wicked, becauſe he feareth not before God, V. 13.

Before God] The Hebrew is, before the face of God; that is before, firſt his preſence in his Ordinances, Pſalm 105.14. Secondly, his preſence in his Providence, Prov. 5.21. Pſalm 119.168. & 34.16.

Feare of God] Firſt, in holy reverence of his great and glorious Majeſty, and goodneſſe, Jer. 130.4. Hoſ. 3.5. Secondly, in humble ſenſe of our great weakneſſe and unworthineſs, Phil. 2.12, 13. Thirdly, In awfull ſhunning to diſpleaſe him, Prov. 16.6.

Ʋſe 1. To reſtrain us from quarrelling at Gods providence, becauſe it may ſometimes ſeem to goe worſe with Gods people, then with the wicked, Jer. 12.1. Say it confidently, and it ſhall goe well with the godly, Pſalm 73.1. Not ſo to the wicked.

Ʋſe 2. To take heed of abuſing Gods patience unto hardneſſe of heart in ſin.

Ʋſe 3. To ſupport the ſpirit of ſuch as feare God, in the midſt of the proſperity of the wicked, and in the midſt of your own afflictions.

Ʋſe 4. To teach us the feare of God, Feare before his face, his Ordinances, and his Providences. It is a certain preſage of good ſucceſſe, 2 Chron. 20.3, 12, 15. & 11, 12. It is an overcomming (or deniall) of our ſelves which elſe being wanting would enfeeble us, 1 Sam. 2.9. Judg. 7.2.

Reaſon 1. Through the wickedneſſe or weakneſſe of rulers in Commonwealth and Church, Pſal. 12.8. Iſai. 59.15. Malach. 3.15. 2 Sam. 16.3, 4. Ezek. 13.22.

Reaſon 2. Through the wiſe Providence of God, Diſpenſing good things to the wicked, To lead them to repentance Rom. 2.4. Or elſe to harden them in impenitency, Rom. 2.5. Diſpenſing evil things to the righteous: Firſt, For chaſtiſement and mortification of ſin, 1 Cor. 11.32. Secondly, For Tryal, Dan. 11.35. Iſai. 27.9. Thirdly, For our good at the latter end, Deut. 8.16. Heb. 5.8. Job 23.10. All theſe three ends are co-incident.

Reaſons of vanity, there is a fourfold vanity in it: 1. Of uncomelineſſe, Prov. 11.22, & 26, 1, 8.

Reaſon 2. Of unprofitableneſſe; The wicked make an ill uſe of it, Pſal. 55.19. So doe the godly, Pſal. 73.13, 14.

Reaſon 3. Vanity of uncertainty, Acts 20.22. not knowing what ſhall befal me.

Reaſon 4. Of Confuſion, following the fall, and the condition of all earthly things after the fall, Rom. 8.20. Not that there is any vanity in Gods adminiſtrations of it ſelfe: All his acts are wiſdome and righteouſneſſe, but Firſt, In men it is a ſinful vanity, to wit, of unprofitableneſſe in the ſufferers, and of folly in the doers of it, viz. In ſuch as exalt the wicked, and diſcourage the good. Secondly, In other creatures, I meane in the diſpoſal of them in this manner, It is a penal vanity.

Ʋſe for the wicked, Not to account themſelves righteous though it happen to them according to the work of the righteous. Either thence learne to repent, Rom. 2.4. Or look for wrath upon wrath, verſe 5. This Ʋſe is gathered from the verſe before the Text, Eccleſ. 8.13.

Ʋſe for godly men, To commend mirth to a godly heart, as here Solomon doth. Then I commended mirth or joy, verſe 15. That is, Firſt, A free uſe of the creatures, Meat, Drink, and the like, verſe 15. & Chap. 9.7, 8, 9. Secondly, Contentment in a mans eſtate. Thirdly, Delight therein.

Reaſon 1. If it fare well with us, It is better with us then many other juſt men.

Reaſon 2. It abideth with us, or cleaveth to us of our labour, it is the reſult of our labour through mercy.

Reaſon 3. Joy is as Oyle to the wheeles, it ſtrengtheneth us to all the duties of our calling, or maketh them eaſie Neh. 8.10.

In theſe two verſes, he ſetteth forth the ſame inquiſition by the effect it wrought in him; The giving of his heart to declare all this, to wit, that followeth, viz. to declare four obſervations, which he had found out touching this matter. Firſt, That the righteous and the wiſe, and their workes are in the hand of God: verſe 1. Secondly, That no man can know the love or hatred of God to themſelves or others, by any outward events, verſe 1. or by all that is before them before their eyes obvious to them. Thirdly, That all things come alike to all ſorts of all; which he expreſſeth by a diſtribution of the ſubject, verſe 2. To the righteous and to the wicked, To the good and to the uncleane, To him that ſacrificeth and that ſacrificeth not, To the good and to the ſinner, To him that ſweareth and to him that feareth an oath. Fourthly, That this is an evil among all things done under the Sun, verſe 3.

Doctr. 1: That which a man giveth his heart to ſeek and to finde of all the wayes of God, ſo farre as he hath found it, he ſhould alſo give his heart to declare it. Solomon told us in verſe 16. of the former Chapter, he ſet his heart, with much labour to ſeek the reaſon, and wiſdome and counſel of God, in the promiſcuous events that befal the ſons of men; that which he ſought he found not: but what upon ſearch he did finde, he here telleth us he ſet his heart upon it to declare it, Job 5.27. Eccleſ. 7.25, to 29.

Reaſon 1. From the end of all Gods works, whether of Creation or Providence: It is that they may be known; and that God may be known in them: Pſal. 107.43. & 78, 4, to 7, & 111.4. (no man can remember, what he knoweth not) Joel 1.3.

Reaſon 2. From the end of all our knowledge of God, which is (this for one of them) to tell it to others, Eccleſ. 12.9. 1 Cor. 12.7. No light is to be put under a buſhel, Matth. 5.15. All knowledge is light; Talents not to be buried.

Ʋſe 1. To teach us not to be ſparing this way; what we have ſearched and learned in any kinde of good knowledge, the more ready to be to communicate it, Job 5.27, & 15, 17, 18.

Ʋſe 2. To teach us to enquire and ſearch knowledge; younger perſons from the more aged, to give them occaſion to declare what they have ſearched out, Job 8.8, 9, 10. Prov. 20.5. A ſeaſonable queſtion is here a good bucket.