A brief exposition with practical observations upon the whole book of Ecclesiastes by that…A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that…
A brief exposition with practical observations upon the whole book of Ecclesiastes by that late pious and worthy divine, Mr. John Cotton ... ; published by Anthony Tuckney ...A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that late pious and worthy divine, Mr. John Cotton ... ; published by Anthony Tuckney ...
John Cotton 1584–1652London: printed by T.C. for Ralph Smith, 1654
[8], 277 p. · 105k words · Wing C6413 · ESTC R20578
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Object. If the wisdom of the poor, and of the rich are subject to such vanities (as have been showed in the end of the former Chapter, and in the beginning of this) then where is the excellency of wisdom above folly?
Object. If the wisdom of the poor, and of the rich are subject to such vanities (as have been shewed in the end of the former Chapter, and in the beginning of this) then where is the excellency of wisdom above folly?
Answ. In two things; first, in placing of the heart; the heart of the wise is at his right hand; of the fool at his left, v. 2. ⟨p. 216⟩Secondly, In the failing of a fools heart in his ordinary course and way, and thereby bewraying himself openly to be a fool, verse 3.
Answ. In two things; first, in placing of the heart; the heart of the wise is at his right hand; of the fool at his left, v. 2. ⟨p. 216⟩Secondly, In the failing of a fooles heart in his ordinary course and way, and thereby bewraying himselfe openly to be a fool, verse 3.
Doctr. 1. There is a great difference between a wise man and a fool, in the placing and carrying of their hearts. It is not to be thought there is any observable difference in the heart of a wise man and of a fool; for then some Anatomists would have observed it. But the heart is put Metonymically for the mind, judgement, and will of a man. And the Right and Left hand are put Metaphorically. The meaning is, First, A wise man doth not aim at sinister ends in his work,
. or for some selfish end or other. Secondly, A wise man carrieth his thoughts and works with strength and dexterity. As the Right hand is counted the stronger then the Left: so what is wrought with strength is attributed to the Right hand,
, & 98, 1. Thirdly, A wise man may be said to have his heart at his Right hand, in that he taketh all things in the fairest and best sense from God or man,
. And for carrying on their hearts in their course of life, there is great difference, between the wise and the fool. The fool in his ordinary and daily course of life, (which in verse 3. is called his way) his heart faileth him, and faileth him so far that he expresseth and discovereth his folly openly to all that observe him. Not that Solomon here speaketh of a natural fool, that as he walketh in the Streets, discovereth to all that he is a fool by his looks and gesture: Solomon seldom or never speaketh of them in all his writings: but he speaketh of a carnal wicked man, destitute both of spiritual wisdom, and wisdom fit for his calling: And the words may according to the Text be translated, yea also as he that is a fool walketh in his way, his heart
Doctr. 1. There is a great difference between a wise man and a fool, in the placing and carrying of their hearts. It is not to be thought there is any observable difference in the heart of a wise man and of a fool; for then some Anatomists would have observed it. But the heart is put Metonymically for the minde, judgement, and will of a man. And the Right and Left hand are put Metaphorically. The meaning is, First, A wise man doth not ayme at sinister ends in his work, Matth. 6.3. He aymeth sincerely at the glory of God, and the good of himselfe and others. A foolish Pharisee (Christ calleth them so, Matth. 23.17, 19.] he doth all to be seen of men, Matsh. 6.2, 5, 16. 2 Kings 10.16. or for some selfish end or other. Secondly, A wise man carryeth his thoughts and workes with strength and dexterity. As the Right hand is counted the stronger then the Left: so what is wrought with strength is attributed to the Right hand, Psal. 118.15, 16, & 98, 1. Thirdly, A wise man may be said to have his heart at his Right hand, in that he taketh all things in the fairest and best sense from God or man, Psal. 119.75. Matth. 1.19. On the contrary a fool makes a sinister construction of that which is well meant from God or man, 2 Sam. 10.2, 3, Eccles. 8.11. Psal. 50.21. Rom. 2.4, 5: Fourthly, The Right hand is a place of preheminence and blessing, Gen. 48.14, 17, 18, 19. In which respect a wise man taketh wayes of preferment to highest honour before the most high, Prov. 15.24, & 10, 20, 21, & 12, 26. Matth. 25.33. And for carrying on their hearts in their course of life, there is great difference, between the wise and the fool. The fool in his ordinary and daily course of life, (which in verse 3. is called his way) his heart faileth him, and faileth him so farre that he expresseth and discovereth his folly openly to all that observe him. Not that Solomon here speaketh of a natural fool, that as he walketh in the Streets, discovereth to all that he is a fool by his looks and gesture: Solomon seldome or never speaketh of them in all his writings: but he speaketh of a carnal wicked man, destitute both of spiritual wisdome, and wisdome fit for his calling: And the words may according to the Text be translated, yea also as he that is a fool walketh in his way, his heart ⟨p. 217⟩faileth him, and he saith to all men he is a fool, Psal. 36.1. 2 Tim. 3.9. 1 Tim. 5.24, 25,
Reason 1. From the deep deceitfulness and weakness of the heart unless the Lord dwell in it, strengthen it, keep it, and guide it; Jer. 17.9. God is the strength of the godly wise mans heart, Psal. 73.26. But in an hypocrite (much more in an open wicked man,) his heart is empty at his best: and being empty, Satan will soon repossess him, and hurry him to open offences and miscarriages, Matth. 12.44, 45.
Reason 1. From the deep deceitfulnesse and weaknesse of the heart unlesse the Lord dwell in it, strengthen it, keep it, and guide it; Jer. 17.9. God is the strength of the godly wise mans heart, Psal. 73.26. But in an hypocrite (much more in an open wicked man,) his heart is empty at his best: and being empty, Satan will soon repossesse him, and hurry him to open offences and miscarriages, Matth. 12.44, 45.
Use 1. To teach us not to neglect wisdom, though a poor mans wisdom be despised, and he forgotten: and an honourable mans wisdom is corrupted with some dead and stinking fly, some time or other. For though this be true, yet there is great preeminence in a wise man above a fool, as both these verses show.
Ʋse 1. To teach us not to neglect wisdome, though a poor mans wisdome be despised, and he forgotten: and an honourable mans wisdome is corrupted with some dead and stinking flye, some time or other. For though this be true, yet there is great preheminence in a wise man above a fool, as both these verses shew.
Use 2. For trial of a wise man and a foolish, according to the different placing of a mans heart on his right hand or left. [This to be amplified according to the estate of the present Auditory.]
Ʋse 2. For tryal of a wise man and a foolish, according to the different placing of a mans heart on his right hand or left. [This to be amplified according to the estate of the present Auditory.]
Use 3. To teach us not to trust in our own hearts, we are then fools, Prov. 28.26. Our hearts are empty naturally; and empty hearts will fail us and proclaim our folly. It is good to have our hearts filled with Christ, with his spirit, and with his grace, Eph. 3.17. Heb, 13.9.
Ʋse 3. To teach us not to trust in our own hearts, we are then fools, Prov. 28.26. Our hearts are empty naturally; and empty hearts will fail us and proclaime our folly. It is good to have our hearts filled with Christ, with his spirit, and with his grace, Eph. 3.17. Heb, 13.9.
Solomon having observed, that one dead fly and one little strain of folly staineth the reputation and honour of wise men of high place, he proceedeth in the rest of this Chapter to declare what those dead flies or vanities be in particular throughout this Chapter. But to prevent disloyal thoughts, which thereupon might arise in the heart or carriage of Subjects towards their Governors, he hedgeth in ⟨p. 218⟩his discourse with a two-fold direction and instruction. Of loyalty, 1. One in the beginning of his discourse, v 4. 2 The other in the end of it, verse 20.
SOlomon having observed, that one dead flye and one little straine of folly staineth the reputation and honour of wise men of high place, he proceedeth in the rest of this Chapter to declare what those dead flyes or vanities be in particular throughout this Chapter. But to prevent disloyal thoughts, which thereupon might arise in the heart or carriage of Subjects towards their Governours, he hedgeth in ⟨p. 218⟩his discourse with a two-fold direction and instruction. Of loyalty, 1. One in the beginning of his discourse, v 4. 2 The other in the end of it, verse 20.
Parts of the verse, 1 A direction to a right and loyal carriage of a mans self in case the spirit of the Ruler rise up against a man; If so, yet leave not thy place. 2. A reason of it, from the benefit of a better course: for yielding pacifieth great offences.
Parts of the verse, 1 A direction to a right and loyal carriage of a mans selfe in case the spirit of the Ruler rise up against a man; If so, yet leave not thy place. 2. A reason of it, from the benefit of a better course: for yeilding pacifieth great offences.
Doct. 1. The rising of the spirit of a Prince against a Subject, doth not give leave to a Subject to leave his place; but calleth him rather to lay down his spirit. The spirit of a Prince is not a sudden passion, but an habitual Bent of displeasure. [For spirit is an habitual Bent, Prov. 18.14. Num. •.14.] His place is not meant of place of habitation chiefly, for in times of deep and bitter displeasure, •t is lawful to leave the country, 1 Kings 19.1, 2, 3, &c. John 4.1, 3. Nor the place of a mans office, if the office be civil, and such as a man may lay down and leave without sin against God, but detriment to himself. For if the leaving of a mans civil office may prevent the danger of his life, it were better laid down with safety then kept with displeasure and peril. But by place is meant the relation of a Subject, his Loyalty, 1 Sam. 24.4, & Chap. 26, 11. Place is by the Septuagint translated [Greek or Hebrew], Job. 38.12.
Doct. 1. The rising of the spirit of a Prince against a Subject, doth not give leave to a Subject to leave his place; but calleth him rather to lay downe his spirit. The spirit of a Prince is not a sudden passion, but an habitual Bent of displeasure. [For spirit is an habitual Bent, Prov. 18.14. Num. •.14.] His place is not meant of place of habitation chiefly, for in times of deep and bitter displeasure, •t is lawful to leave the countrey, 1 Kings 19.1, 2, 3, &c. John 4.1, 3. Nor the place of a mans office, if the office be civil, and such as a man may lay down and leave without sin against God, but detriment to himselfe. For if the leaving of a mans civil office may prevent the danger of his life, it were better laid down with safety then kept with displeasure and perril. But by place is meant the relation of a Subject, his Loyalty, 1 Sam. 24.4, & Chap. 26, 11. Place is by the Septuagint translated 〈non-Latin alphabet〉, Job. 38.12.
Reason 1. From the ground and foundation of Authority and subjection between Prince and People: Which is, First, An Ordinance of God, Rom. 13.1, 2. Secondly, The Covenant of the people confirmed by the Oath of God between them, Eccles. 8.2. 2 Sam. 5.3. 2 Kings 11.17. Until therefore the body of the people did find such great cause of complaint of their Ruler as to have broken the fundamental Articles of their Covenant, the Rulers transgression of his course and duty to the Subject is no cause of discharge of the Subjects duty to him.
Reason 1. From the ground and foundation of Authority and subjection between Prince and People: Which is, First, An Ordinance of God, Rom. 13.1, 2. Secondly, The Covenant of the people confirmed by the Oath of God between them, Eccles. 8.2. 2 Sam. 5.3. 2 Kings 11.17. Until therefore the body of the people did finde such great cause of complaint of their Ruler as to have broken the fundamental Articles of their Covenant, the Rulers transgression of his course and duty to the Subject is no cause of discharge of the Subjects duty to him.
Reason 2. From the benefit and efficacy of yielding, it pacifieth great wrath, Text. Yielding in soft answers, Prov. 15.1. And in actual submission to his will, Prov. 25.15.
Reason 2. From the benefit and efficacy of yeilding, it pacifieth great wrath, Text. Yeilding in soft answers, Prov. 15.1. And in actual submission to his will, Prov. 25.15.
Use 1. To teach us not to rise up in our spirits against Rulers, if they should rise up against us. It is not lawful for us to leave our place of subjection and Loyalty: which dissolveth the relation or the exercise of it. Which argueth it is not lawful for servants to run from their Masters, for therein ⟨p. 219⟩they dissolve their relations, Gen. 16.6, &c. 1 Pet. 2.18, &c. unless there be peril of life or limb to the servant.
Ʋse 1. To teach us not to rise up in our spirits against Rulers, if they should rise up against us. It is not lawful for us to leave our place of subjection and Loyalty: which dissolveth the relation or the exercise of it. Which argueth it is not lawful for servants to run from their Masters, for therein ⟨p. 219⟩they dissolve their relations, Gen. 16.6, &c. 1 Pet. 2.18, &c. unlesse there be perill of life or limb to the servant.
