A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verse 16 – Verse 17
Eccleſ. 8. v. 8.
8. There is no man that hath power over the ſpirit to reteine the ſpirit, neither hath he power in the day of death: and there is no diſcharge in that war, neither ſhall wickehneſs deliver thoſe that are given to it.
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 foreign 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 foreign. 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, foreign are craſt-maſters of wickedneſſe, Pſal. 49.6, to 10.
Reaſons of the former, 1. From Gods determinate appointment of our ends, Job 14 5. Acts 17.26.
Reaſon 2. From the preciouſneſſe of a mans life and ſoul, greater then any man can give to God, Pſal. 49, 7, 8, 9.
Reaſon 3. From the impotency of Princes to deliver and diſcharge themſelves from the Warre and ſtroake of death, Pſal. 23.29.
Reaſon of the latter, From the wages and deſert of ſin, Rom. 6.23.
Ʋſe 1. To teach us there is a warfare between a man and death, 1 Cor. 15.26, 54. As appeareth, Firſt, From the reſemblance between death and warre, in the effects; in death (as in warre) we conflict, de ſumma rerum about all our chiefeſt worldly Comforts, Goods, Lands, Honours, Pleaſures, Wife, Children, Liberty, Life. In Death (as in warre) greateſt violence is offered to us, and we uſe againſt it all our ſtrength, (Job 2.4.) 1. Of Nature, 2. Of Art, Diet, and Phyſick. Death (as warre) conquering, carrieth captive to the Priſon of the grave, and many to Hell, if deam be not overcome. Death feedeth on them, Pſal. 49.14. Secondly, From the cauſes of this warre, Our earneſt deſire to preſerve our ſelves, John 21.18. 2 Cor. 5.4. whence death to Philoſophers was counted, foreign, as moſt contrary and deſtructive to nature. Againe ſin which brought in Death (Rom. 5.12.) addeth a venemous ſting to it, 1 Cor. 15.56. whence to a carnal heart, Gods wrath, Feare of hell, Satans outrage, Horrour of conſcience; whence we are to learne, Firſt, To prepare for this warfare: There is no avoyding it, Prophane confidence will not availe us, Iſai. 28.14, 15.
Meanes or preparations againſt death, 1. Death to ſin, Rom. 6.8, 9. 2. Death to the world, Gal. 6.14. 1 Cor. 7.29, 30, 31. 1 Cor. 15.30, 31. 3. Faith in Chriſt, Job 13, 15. 2 Tim. 1, 12. Pſal. 49.1, 2, 5, 15. 4. Walking with God, as Henoch, Gen. 5.24, with Heb. 11.5. Henoches priviledge is thus farre communicated to all ſuch as walke with God that though they eſcape not death, yet the bitterneſſe of death, Prov. 11.4, 19, & 12, 28. Such leave their ſouls to God with a quiet heart, their bodies to the grave with good report, and a bleſſed covenant behinde them to their poſterity; thus death will be our advantage, Phil. 1.21. Secondly, To abhorre all ſelfmurder, as not from humane nature, but from Satan. For even corrupt nature deſireth to preſerve it ſelfe.
Ʋſe 2. To teach us not to doe evil at Princes commands, nor to refuſe to doe good, for feare of their diſpleaſure. For they cannot deliver us from death: This is Solomons ſcope.
Ʋſe 3. To teach us to ſerve ſuch a maſter, as to whom alone it belongeth to ſave from death, Rev. 1.18. Pſal. 68.20.
Eccleſ. 8.9.
9. All this I have ſeen, and applyed my ſelfe unto every worke that is done under the Sun: there is a time wherein one man ruleth over another to his own hurt.
COherence, ſee in verſe 8. The words conteine a fourth reſutation of the third Invention, mentioned verſe 4. As who ſhould ſay, where the word of the King is, there is power; but know withal, that where this power is alwayes obeyed, at all times ſubmitted to, this power or rule (for it is the ſame word with that, verſe 4.) will be hurtful and pernicious to him that obeyeth it; There is a time when one ruleth over another for hurt to him. And this he proveth by his own diligent and ſerious obſervation and teſtimony; All this have I ſeen, and applyed n y heart, foreign or in applying my heart to the conſideration of all things done under the Sun.
Doctr. 1. A penitent and prudent ſoul, that caſteth his eyes about him, and conſidereth all things that are done under the Sun, ſhall obſerve a time wherein that man that ruleth over another, ruleth over him for hurt to him foreign tranſlated One man: better The man, whatſoever the man be; be it Solomon, he in his rule had a time wherein he ſet his people a worke to erect and adorne Idols Temples: And this was the rent and ruine of the ten Tribes, 1 Kings 11.31, 33. (11 Kings 12.28, 29: with Chap. 14.15, 16.) their Apoſtacy and captivity. Judah alſo followed the way of Iſrael to their Apoſtacy and captivity alſo, 2 Kings 17.18, 19. So David before him, 2 Sam. 11.4, 15. 2 Sam. 24.1, 17. So Aſa, 2 Chron. 16.10. So Jehoſophat a Chron. 18.1, with 21, 3, 6, 8, 10. So Hezekiah, 2 Kings 20.16, 17, 18. So Joſiah, 2 Chron. 35.22.
Reaſon 1. From Gods good pleaſure, to leave every childe of his at ſome time or other, to ſome ſpiritual deſertion, 2 Chron. 32.31. Wherein Gods counſel is: Firſt, To make us feel our need of Chriſt, Iſai. 38.14. A ſoul oppreſſed cryeth out for an undertaker or ſurety. Secondly, To make us like unto Chriſt, Luke 22.53. yet with this difference, he being ſifted, no chaffe or droſſe was found in him, John 14.30. not ſo we, Luke 22.31, 32. Thirdly, To make us know what is in our hearts, 2 Chron. 32.31. eſpecially ſelf-exacting, 2 Chron. 32.25. Pſal. 30.6, 7. and to heal it, 2 Cor. 12.7. Gen. 32; 25. Fourthly, To chaſten the peoples ſin, who might Idolize their rulers, 2 Sam. 24.1. Lament. 4.20.
Reaſon 2. From the power of corrupt nature, which though ſubdued to grace, will ſometimes breake the yoake, as Eſau did Jacobs yoake. Gen. 27.40.
Ʋſe 1. To teach Magiſtrates an holy and humble jealouſie over themſelves, and watchfulneſſe alſo over themſelves, and one another. [The Application of this to our preſent Governour ſee in the Schedule annexed.]
Ʋſe 2. To teach the people not to ſwallow downe all the Commandements of their Rulers, leaſt ſometimes they ſhould Rule you to evil. This is Solomons ſcope here, Acts 4.19. Micah 6.16. Hoſ. 5.11.
Ʋſe 3. To provoke people to pray for their Magiſtrates, that Chriſt would keep them in that time of Tryal.