be known For such Questions in Scripture are used of such things as may be and are by some certainly known though considered by few Psal 90.11 And so by the Question he regrates Mens Ignorance of this truth and that few do seriously consider it which is both another evidence of their Brutishness that they consider the future state of their Souls as little as the Beasts do and likewise one chief cause why they provide so litle for it Hence Learn 1. The Spirits of Men are Immortal and after separation from the Body have a subsistence For having told that Mens Bodies return to the Dust as the Beasts do he speaks of their Spirits as yet existing and moving upward who knows the spirit of man that goes upward 2. God who is the Father of Spirits Heb. 12.9 in regard He doth create and immediatly infuse them into the Body Zech. 12.1 And orders all their motions while they Act therein Prov. 21.1 Hath also the absolute dominion and disposal of of them at His pleasure after their separation from the Body and they must sist themselves immediatly before Him to be disposed of as He shall think fit For which cause it is that the Spirits of good and bad are said to go upward 3. As there are but few of those who have Immortal Souls within them and so have power to reflect upon them that ever do seriously consider either the nature or future estate of their Souls or the necessity of their appearance before the Judge so their not considering hereof is both an evidence of their Brutishness and the cause why they choise not things of a higher nature for their Happiness than Beasts take pleasure in And why they carrie one toward another as Beasts do by their oppression for this question imports the thing known or considered by few and the same to be the evidence of mens Brutishness and oppression who knows the spirit of man that goeth upward 4. It is the consideration of the Immortality of the Soul of the Lords Dominion over it and especially of the joyfull motion of the Souls of the Godly at death toward God and Blessedness with Him that draws men to live in the fear of God and makes them affraid to hazard the loss of their Souls by provocking Him to whom they must go to be disposed of as he pleases For as a mean to restrain men from these wicked courses formerly spoken of he here leads them to thoughts of this That their spirits go upward 5. Mens ignorance and inconsideration of the nature and future estate of their own Souls is a thing to be sadly regrated by them that know and consider the same They cannot but pity such and bewail so great an evil as the cause of many others For so doth the Wise-man here sadly regrate mens Ignorance and Inconsideration of this Who knows the spirit of man that go's upward 6. The Beasts are not made for any further or higher end than to be useful and servicable to Man in serving his Maker to which man should be ingaged by the consideration of his preeminency above the Beasts and of the service he hath of them after which there is no more of them For when that is done The spirit of the Beast goeth downward or goes to nothing as their Bodies 7. Men may go to their Beasts and learn that which may be useful for their Souls and should be minded by them not to choise sensual pleasures for their Happiness seeing there is a difference between the future state of the one and the other The spirit of man goeth upward and the spirit of the Beast downward Ver. 22. Wherefore I perceive that there is nothing better than that a man should rejoice in his own works for that is his portion for who shall bring him to see what shall be after him FRom the former considerations of the Lords fixing a season for all Dispensations the certainty of His Judging Mens Injustice the Immortality of the soul and the like The Preacher draws a Conclusion which he saw did very clearly follow therefrom viz. That the highest Happiness attainable in this Life is to be had in a chearful following of Duty to God under all the changes of His Dispensations formerly mentioned For by a Mans own work wherein he should rejoice cannot be meant any thing in it self sinful though that be most properly a Mans own Work nor any Action of Man never so lawful being done in his own natural strength and not referred to a higher end than the attaining of an earthly Happiness seeing the Scripture expresly condemns Rejoicing in such things Jam. 4.16 and Solomon had before proven the same to be Vanity and Madness Ecles 2.10.11 But by his own Work is here meant a mans proper industry and pains in following the Duties of his general and particular Calling as means for attaining to that Happiness which God allows upon him in this life and that whereby he may honour God in his Generation and these are called his own Works Not because they are done in his own strength or for his own pleasure Glory or profit but because these only are the Works suitable to Men who have Reasonable and Immortal Souls and mainly because the renewed faculties of the Soul are the immediat Actors of them And so consequently this rejoicing in a Man 's own Work is not to be understood in opposition to Rejoicing in the Lord but to Rejoicing in what is sinful or unsuitable for Reasonable Creatures and marrs the comfortable use of what they have thorow the Blessing of God upon their own industry and pains attained unto and their chearful following of their Duty to Him which is here commended And this he presseth by Two Reasons First That this is a Mans Portion Which is not to be understood as if this were the furthest or sweetest that man hath to expect seeing that never entered into his heart 1 Cor. 2.9 But as it is the Lords allowance to Man a temporary reward of his Labour and the best recompence of his pains that he is capable of in this World The Second is That when a Man shall as of necessity he must which is implyed here leave all behind him there is no possibility of his returning to see or as the Word may be rendered to Enjoy any of these outward Comforts which is the force of this Question and therefore it is his best to use all as incouragments to a chearful following of his Duty to God From this we may Learn 1. That all the Exercises of Mens wit in the discourses of their mind and meditation upon the Lords Dispensations ought alwayes to resolve in some practical Conclusion for engadging their hearts to such Exercises of Piety and Holiness as many honour the Lord and to chearfulness in going about these else our contemplations and discourses though never so clear and satisfactory are vain and fruitless in order to the promoving of our True
more to wean their hearts from them and not please themselves with general acknowledgments of the Vanity and fading nature of all things For the Wise man makes this general consideration a proof of that Particular that both the Wise and the Fool shall be forgoteen Seeing that which now is in the dayes to come shall all be forgotten 4. Though temporal Death abides the Godly as well as the Wicked Heb. 9.27 yet there is a great difference between the manner or qualities of the Death of the One and the Other The Death of the Godly wants the Sting Cor. 15.55 It is their perfect liberation from Sin Death and Misery Philip. 1.23 their entrance into rest Isa 57.2 and their Coronation day 2 Tim. 4.8 But the Death of the Wicked is the day of their Execution Psal 49 14. and of their entrance into eternal Torments Prov. 7.22.27 For as if it were not to be questioned but that there is a vast difference between the Death of the Godly and the Wicked Solomon here only equals the Death of one Wicked Man with the Death of another while he saith How dies the wise man as the fool 5. How great difference soever there may be among wicâ—â—â— men for outward respects during their Life and at their Deatâ— also for the Circumstances thereof 2 Gen. 9 33.34 〈◊〉 Laâ— 16.22 yet Death shall equal them all for the extremity of theâ— Misery The thoughts whereof should provoke men to make it their great business how to difference themselves in â—â—me from the Wicked by the serious study of Reconciliation with God 〈◊〉 Christ and living in his Fear and Obedience for doubtle◠〈◊〉 equality of theirs in reference to Death is to be looked upon the commom Port whereby both the Wise and Fools here spoken of enter into hell How dies the Wise Man as the Fool. Vers 17. Therefore I hated life because the work that is wrought under the Sun is grievous to me For all is Vanity and vexation of Spirit THis Verse contains another effect which Solomon's disappointment of satisfaction by his Study of Natural and Moral Wisdom and his heaping up of all earthly Delights had upon his Heart while it was yet destitute of that special presence of the Spirit which sometimes he had and the same is also the effect of his observing the equality of events which befall the Wise and Foolish formerly mentioned to wit that he hated or as the Word signifies Loathed and Despised Life The Word translated Life is Plural in the Original Importing that he hated all sorts or ways of living imaginable in this World Which is not to be understood of his hating his natural Life so far as to be willing to lay it down for God when he should call for it nor of his undervaluing of it comparatively in respect of that better Life which made Paul long to be dissolved Philip. 1.21 both which are commendable But this hatred of his Life is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints such as Elija 1. King 19.4 Joâ— 3.3 and Jonah 4.3 which the Lord made use of to correct and humble his Spirit And that this hatred of his Life is thus to be taken will appear by considering the reasons which were prevalent with him for producing of it The First is That all the Works under the Sun were grievous to him so did the Lord imbitter these things reckoned out toward the beginning of the Chapter wherein he too much delighted that he might bring him to Repentance If he had not taken too much pleasure in these Works they had not now been so grievous to him nor would he have hated his Life Because they were so The Second which is also the cause of the former is That he found emptiness of satisfaction and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness which he had taken during his estrangement from the Lord. From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men can make a change upon them and make him who lately had a pleasant Life and rejoyced in all his Works hate his Life and find all his Works grievous to him For Solomon who in the 10 ver of this Chapter saith He rejoyced in all his labour Is now brought to say I hated life because the work that is wrought under the Sun is grievous to me 2. So hardly are the dearest of Gods Saints reclaimed from persuing Earthly Delights when once they have given up themselves thereunto that neither the voice of the Word which Solomon wanted not all his time nor the voice of Conscience together with the sweet motions and suggestions of the Spirit of God which is vouchsafed sometimes upon the Saints under their deep Security Cant. 5.2 are sufficient to awake them or reclaim them until the Lord send bitterness upon their Spirits and upon all their Idols wherein they delight with which also the work of His Spirit must concur Hos 2.14 For before Solomon be brought to Repentance his Life must be made bitter to him and all the Works under the Sun grievous that he may think of turning to his first Love that he may loath to feed on Husks and long for Bread in his Fathers House I hated Life because the work that is wrought under the Sun is grievous to me 3. So dangerous a thing is it for them that have once been near God to suffer themselves to be divorced from him for any other Lover that they who do so will readily upon a very small occasion hate that which they did most esteem yea even their Own Life For Solomon having forsaken the Lord for base and unworthy Delights finds them all grievous to him and his Own Life a burden also and this is occasioned mainly by his considering the equality of events befalling the Wise and the Fool formerly mentioned Therefore I hated Life c. 4. As it is ordinary for the Children of the Lord under their more moderate and gentle exercises to loath and weary of one sort of Life in the World apprehending in the mean time another desirable and such as would give them ease Psal 55.6 So the dearest of them may be so hardly exercised for their humbling and reclaiming that all imaginable ways of living in this World will be hateful and all works that can be thought upon grievous to them for the Word here translated Life is in the Original in the Plural Number and the work that is wrought indefinitly exprest importing every kind of Work grievous and every way of Living Hateful Therefore I hated Life because the work that is wrought under the Sun is grievous to me 5. So wedded are all men naturally to their Own Will and and especially men of greatest Spirits that while Christs sanctifying Spirit is not swaying their Will to the right art they
will rather desire not to be at all or to be in another World though they want not their own fears that it shall not fare well with them there than to be disappointed of what they have designed as a piece of Happiness to themselves in this World whereof among Wicked Men Achitophel is an instance and among the Godly beside others Solomon here who now with grief relates what was the sinful frame of his Spirit while the Lords Spirit was withdrawn upon occasion of the disappointment of his sinful desires which was of it self a great Mercy to him I hated life saith he because the work that is done under the Sun is grievous to me 6. Even these who have the Seeds of saving Grace in them and have had great familiarity with the Lord while the special operations of his Spirit are suspended will readily run from one extream to another From excess of Sinful Delight to excess of Anxiety and Sinful Vexation and this rather because of Disappointment of their Sinful Desires than because of Gods being Dishonoured by them For thus was it with Solomon in such a case who should have hated his sinful courses But saith he I hated Life because the work that is wrought under the Sun was grievous to me 7. The nearer Communion with the Lord and the greater sweetness therein sinners have had and have undervalued and the more they have been thereafter ravished with Sinful Delights they may expect to have their Spirits the more imbittered and all their former Delights made so much the more grievous to them before they attain to their wonted sweetness in Communion with God See Psal 32.4 Cant. 5.7 For so was it with Solomon here who hated his Life and found all the works wrought under the Sun grievous to him 8. When the Lord makes the Life of any of his People bitter to them and other things grievous while they are living at a distance from him they should be so far from taking it as a token of his wrath and purpose to destroy them that upon the contrary they should take it for an evidence of his preparing them for a renewed manifestation of his favour after he hath humbled them And upon the other hand when they find their Hearts ravished with delight in any thing under the Sun more than with delight in God they should take that for a clear sign of his displeasure and should fear to be given up to rejoice in their way till they perish For Solomon sets down this effect which his disappointment of desired satisfaction in other things had upon him as that which was become a mean of his second conversion and so spoke Love and mercy in God to him even this That He hated life because the works wrought under the sun were grievous to him 9. How bitter soever the lives of Gods People may be and how grievous soever all things under the Sun may seem to them yet the Lord still keeps them from the hight and outmost of despare and doth undoubtedly make all of them Repent of any motion or interprise that way and doth bring some of them who have been far on toward despair back again to proclaime their own sin for the warning of others and his mercy in reclaiming them to his praise For here Solomon is not left to destroy his Life though he hated it but is preserved and reclaimed to show how sad and sinful a case he was in while his Conscience was awake to tell him of his disappointment of desired satisfaction and he as yet not restored to his wonted peace and Familiarity with God I hated life because all the works under the sun were grievous for all is vanity and vexation of spirit 10 While men are at a distance from the Lord and his Spirit withdrawn from them they will readily draw Poison from these very same considerations which have been of excellent use to them while they were near him and had the gracious presence of his spirit For this makes Solomon estranged from God hate his life that all things are vanity and vexation of spirit and yet the same makes him while he is near to him put on and commend to others a better purpose Eccles 12.13 I hated life for all is vanity 11. The Children of the Lord will not weary to view often these Truths whereof they have found the benefit or comfort in their own experience nor will it be grievous to them to speak again and again of them see Philip. 3.1 knowing that they may yet prove profitable or comfortable to themselves and others For which cause it is that Solomon repeats here what he hath often asserted before only here he brings it in as a ground formerly mistaken by him whereupon he hated his life and so makes use of it now to increase his Humiliation for all is vanity and vexation of spirit Verse 18. Yea I hated all my labour which I had taken under the Sun because I should leave it unto the man that shall be after me 19. And who knows whether he shall be a wise man or a fool yet shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun This is also vanity THese words contain First The third effect of Solomons disappointment of his desired satisfaction by all his Courses during his estrangement from the Lord and that is The hatred of all his labour which is not to be understood of that Holy Indignation 2 Cor. 7.11 which no doubt Solomon now being a penitent had at the sinfulness of his former ways seeing this hatred flowed from such grounds as are here expressed and is Censured by him as Vanity Nor is his hating of his labour set down to condemn mens diligence in any lawful calling which every man should love 2 Thess 3.10 but to show what a sinful frame of spirit he had while he thought upon his disappointment of contentment in his earthly delights and wanted as yet the wonted presence of the Lords Spirit which he had when he wrote this Book and to show how justly the Lord correctâ— the Spirits of his own People with Hatred or Loathing as the word signifies of these things wherein they have sought Contentment beside himself Next There are in the Words the causes or grounds which were in his heart at that time prevalent to produce that sinful Distemper As 1. He considered that he behoved to part with all these things 2. That he behoved to leave them to some other ver 18. 3. That it was not allowed him to know whether his Heir should prove Wise or Foolish 4. That whatever he were he should be absolute Master of all that he had 5. He considered that he had taken exceeding much pains And 6. That he had manifested much Prudence and Skill in conquishing and managing those great things all which considerations did highten this sinful Distemper the hatred of his Labour Whereupon
that it is done that they may see themselves to be Beasts and so may loath themselves and thank him that they are not destroyed but preserved that they may seek Mercy and a change of their nature 7. What ever is discovered to be the Lords intention and aim in His Dispensations His people ought to concurr therewith by their serious desires and wishes that it may be brought about thereby testifying their approbation of His purpose as Holy and Good For this may be also taken for Solomons hearty Wish and the worst he desired to befall these Wicked men That God might manifest them and they might see themselves to be Beasts 8. The consideration of those many Resemblances that are between Man and the Beast As 1. That many Events or or occurrences depriving them equally of the satisfaction and pleasure they take in sensual delights are common to both 2. That Death is alike certain to both 3. That the breath or natural Life of both is alike easily cut off And that in all these and the like respects Man hath no preeminency above the Beasts The consideration of these I say should in Reason powerfully convince Men of their Brutishness in seeking Happiness in such things as are in some sort common to them with Beasts such as The bearing down of others inferior to them The satisfying of their sensual appitite and the like For these Resemblances are here reckoned out by Solomon as so many Arguments to convince Man of his Brutishness in thinking himself Happy for his power and place in the World without fellowship with God and living in his fear and Obedience For that which befalleth the sons of men befalleth the Beasts c. 9. They that would deal effectually for convincing sinners of the evil of their way would make use of such motives as probably may most prevail with them though these be not such as are of themselves the most cogent For Solomon here being to convince Men in power abusing the same of their Brutish and Beastly disposition doth not specify the Resemblances which may from Scripture be condescended upon between the inward disposition and carriage of the one and the other but only compares them as to outward Events and the issue of their Bodily condition wherewith such Men are supposed to be only taken up and so are probably most powerful to disswade them from seeking Happiness in things common to them with Beasts That which befalleth the sons of men befalleth the Beasts c. 10. Scripture Expressions are not always to be looked upon a part and separat from the Scope of the place where they are else Mens corrupt hearts will father many absurd and impious things upon the Scripture contradictory to it self For this that man hath no preeminency above a Beast taken without respect to the Scope and matter in hand savours of Atheism and agrees not with the following truth that Man hath the preeminency of a reasonable Soul above the Beast but taken with Reference to the Resemblances here mentioned that Man is neither exeemed from several outward Events nor from death it self it hath a clear truth in it Man hath no preeminence in these and such as these above the Beast 11. When the emptiness of all created things and humane endeavours about them in regard of any true contentment they can afford to a mans Spirit and their insufficiency to make him truely Happy is seen and well pondered Man will easily assent to this truth that they are really Brutish who seek their Happiness in those things and choose them for their best Portion which have no proportion to their immortal Souls For as a clear proof that they are beasts who so seek their Happiness thi◠general assertion is brought in For all is Vanity 12. Men as well as other living Creatures inferior to them are in a continual motion toward Death nor can they halt in that course which should be considered by them who are also posting toward Eternal Destruction that their hearts may be weaned from seeking Happiness in these things from which they are so quickly passing For this Word in the Original in the present time notes a continual motion all go 〈◊〉 one place 13. The Lord did choise a part of the basest matter in the universe whereof to form the Bodies of Men as well as of Beasts not only to commend His Wisdom and Power in making such a curious piece of Work as Mans Body out of such indisposed matter as Dust but likwise to keep Man humble considering the baseness of his Original to dissuade him from oppressing others inferior to himself in Worldly respects seeing he is made of the same mettal with them and to mind him of a necessity of going to the dust again with them For which causes mainly it is here asserted all are of the dust and all turn to dust again Ver. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Solomon having shown such Resemblances between Man and the Beast as may serve to dissuade Man from satisfying himself with the Beasts Happiness and may prove him very Brutish if he do he comes now to show wherein Man hath the preeminency and this is mainly in respect of his spirit which goes upward Whereby is chiefly meant the Immortality of Mans Soul seeing he speaks of the state of it after the Body is gone to the Dust as is clear by the Words immediatly preceeding and by the parrallel place Eccles 12.7 And though the expression seems mainly to respect the Souls of the Godly that by Ascending Ascend as the Original bears yet may it be taken in Reference to the Souls of the Wicked also Not as if they went up to Heaven but in so far as after Death they must sist themselves before their Maker and Judge to be disposed of according to His pleasure Who though He be every where present yet it is often set forth in Scripture as above us in the highest Heaven And because the spirits of the Godly do really by Ascending Ascend as a spark of fire riseth upward toward Him who is in the high and Holy place As for the Spirit of the Beasts which is nothing else but their Breath as the Word often signifies their vital or Animal Powers it is said to go downward not as if it did subsist or remain after it leaves the body but having spoken of the going downward of the Body and the perishing of it he is directed to set forth the perishing of their Spirits such as they are by their going downward in opposition to the substance and Elevation of the Spirits of Men which he sets forth by their going upward And this difference between the Spirit of Man and Beast he sets forth in a Question Who knows the spirit of man that goes upward and the spirit c. Not as if he doubted if it were so or as if it could not
the word signifies Foaming Anger not as if there were any Passion or Fury in God as uses to be in man but his just displeasure is so exprest because we cannot fear it as we ought except we take it up under the similitude of a mans Rage which makes him Foam with Anger and desire to be avenged upon his Enemy And he puts this Reason in a Question thereby pressing the Rash and Inconsiderat man to consider his hazard Neither is the Question to be so understood as if the Lord had no Reason to be Angry but by it he would have Men convinced of their Folly in adventuring so rashly upon His Displeasure and making so light of that which so highly provokes Him The Fourth Reason is taken from the effect of God's displeasure and that is the Destruction of the work of mens hands the meaning whereof is that hereby men provoke God to blast and turn to nothing their most serious undertakings and Works wherein they take most pleasure even by their rashness in Vowing and slighting of their guilt in so doing The Fifth Reason is that there are many sins and consequently many sorrows and disappointments attending this one sin of rash Vowing both which are signified by this word Diverse Vanities and this is illustrate by a similitude which hath this force as in the multitude of mens Dreams there are many vain and vexing Fancies So in many words especially in multiplying rash Vows there are many sinful Vanities and grievous Disappointments following thereupon For frequently in Scripture when two Sentences are thus coupled together a Comparison or similitude between them is imported see Isai 53.7 Prov. 17. â— Lastly He prescribes the true remedy of this rashness which is that men study to keep their hearts under a holy fear of offending God the want whereof is the cause of the forementioned Miscarriage And this may safely be looked upon as a Fifth Direction for attaining to true Peace and Contentment of Spirit Hence Learn 1. So great is the force of unmortified Corruption in Men who have not the powerful Restraint of God's Grace and the use of sanctified Reason to bridle their Passions that the very Members of their Body have a great Propension to serve the corrupt inclinations of their Soul And when one Member is given up to act any Wickedness it hath as it were a constraining power to carry all the rest along with it to concur with and be subservient to it in committing more Iniquity see Jam. 3.4 5. c. For Solomon speaks of the Mouth as strongly inclining to speak Rashly and of the same having done so as having a commanding power over the rest of the Members which must flow from the Corruption of Nature while he saith Suffer not thy Mouth to cause thy Flesh to sin 2. Men are so proud of their own Wit naturally and so unwilling to be esteemed Rash and Inconsiderat that when they have proven themselves to be so in their Words they will rather prove themselves to be so also by their Deeds in executing what they have rashly resolved than by their forbearance thereof seem to take with their own Rashness For it is here supposed that if once a Rash Vow escape the Mouth it will readily carry the whole Man to the execution of it and that very forcibly while it is said Suffer not thy Mouth to cause thy Flesh to sin 3. They that would entertain true Peace and Tranquility of Mind must be very careful to Bridle their Tongues and set a watch before the door of their Lips and for that end to watch over their Spirits that their Affections and Passions swell not over the Banks which often occasions their rash Purposes there being nothing that more ordinarly marrs the peace of those who are otherwise tender Walkers than Rashness in discourse 1 Pet. 3.10 For this is a farther Direction for entertaining true Peace and Contentment of Spirit Suffer not thy Mouth to cause thy Flesh to sin 4. The difficulty of Mens restraining themselves from the execution of their rash Purposes should make them very serious and deliberat in taking on Vows that if they cannot get them kept from stirring within they may shut their Mouths and hold them within Doors for being once out they will readily Cause or imperiously Command the Flesh to execute them as this expression emphatically runs in the Original and may be looked upon as having a Reason in the bosome of it for disswading Men from venting their rash Purposes taken from the force and power which these have upon their Wills in order to the execution of them Suffer not thy Mouth to cause thy Flesh to sin 5. When Men cannot altogether deny their Guiltiness they are very prone to extenuate the same and to give their Sins very favourable Names that they may not disturb their own false Peace nor put themselves in fear of that Wrath which will certainly follow and might be fled from if they would look upon their Sins in the own Colours and cloathed with the own Aggravations thereof For that it is ordinary with Men so to do is imported in this second Branch of the Disswasive Neither say thou it was an Errour 6. Jesus Christ the Mediator and Great Angel of the Covenant Who hath a more Excellent Name than any created Angel Heb. 1.4 is a present Witness not only of Mens Actions but of their Words even such as are most rash and which they themselves think scarcely worthy to be taken notice of and not only of their rash Words but of their Extenuations of the same the consideration whereof should be a powerful Motive to make Men watchful over their Words For this is a Reason of the Disswasive from rash Vowing especially from extenuating of it that it is done before him Neither say thou before the Angel that it was an Errour 7. It is no less a Provocation of God to extenuat Sin than to commit it Yea it is a greater it being a new Sin added to the former for covering of it yea a defending of it in a great part For this third Reason is especially to be referred to the second Branch of the Disswasive from the extenuating of Sin Why should God be angry at thy Voice 8. Though there be no Passion in God as uses to be in men Isa 27.4 yet they that speak or act contrary to His Will may find such dreadful Effects following upon His just Displeasure as Men use to apprehend upon the incensed Fury of those who are inraged against them and so ought they to set forth His Wrath to their own Hearts for deterring them from Sin Therefore is His Displeasure here set forth by a word signifying Foaming Anger which is only incident to Men when they are beyond measure commoved with Passion Why should God be Angry c. 9 The Terrour of the Lord as well as His Loving Kindness should be considered by His People for restraining their Hearts from
a sort Mad with Oppression even this that the cause of it in the Oppressour is a Gift destroying the Heart 9. As the Oppressions and Sufferings of the Godly are but short for they are spoken of here as if they had but a beginning and an ending And the end and outgate is certain and sweet So the consideration of the certainty and sweetness thereof may compense all the present Bitterness of their Oppression for this is another consideration to quiet their Hearts The end is better then the beginning 10. A Patient frame of Spirit under Oppression whereby people submit to the Lords Dispensations and continue at their Duty in hope of a sweet outgate is that which God calls his opprest People to Labour for as the remedy of these Distempers which are ready to break their Spirits For Solomon teaches the remedy of these by commending this frame Better is the patient in Spirit than the Proud in Spirit 11. Mens Pride is another cause of their Oppression a too lofty esteem of themselves makes them male-content with their measure which is Covetousness and that makes them turn Oppressours therefore he gives the Oppressour the Title of Proud while he saith Better is the patient in Spirit than the Proud in Spirit 12. The Patient Oppressed is in a more desirable and happy Condition than the Proud Oppressour the one hath the Lords favour and approbation who will plead his cause and support him under his Burden and give him a sweet outgate The other is under his Wrath and must shortly compear before him to receive his deserved punishment For saith Solomon The Patient in Spirit is better than the Proud in Spirit 13. As it is the Pride of Mens Hearts which makes them impatient under Oppression So the humble and patient Submitter is in a far more sweet and comfortable condition even under his Oppression than the Proud Repiner For these words may be also taken as comparing the Patient Sufferer with the Proud Repiner and preferring the condition of the one to the other The Patient in Spirit is better than the Proud in Spirit Ver. 9. Be not Hasty in thy Spirit to be Angry for Anger resteth in the Bosom of Fools 10. Say not thou what is the cause that the former days were better than these for thou dost not inquire wisely concerning this HE doth farther press the exercise of the Grace of Patience under Oppressions and Injuries from the World and this he doth in two Disswasives whereof each is confirmed lay a Reason The First is Be not hasty in thy Spirit to be angry whereby he doth not disswade from that just Indignation which Christians may have against God's dishonour Eph. 4.26 but from Carnal Passion or desire of Revenge even against the persons of proud Oppressours or Instruments of our troubles of whom he spake immediatly before And particularly from the sudden motions thereof whereby the Spirit hastens to Revenge neglecting these Considerations which might compose it and incline it rather to Pity than Anger And giveth a Reason hereof Because Anger resteth in the bosome of Fools which is not to be understood as if it stayed within and did not break out but that whether it kyth or not it is a settled habit a frame of Spirit intertained without a Battel in the Hearts of them who are destitute of the Saving Knowledge and Grace of Christ who are ordinarily in Solomon's Writings designed by the Name of Fools Those can meet Oppressions and Injuries from Men no otherwise than with Fury and Passion Next He disswades from quarrelling with the Lords dispensation in carving out an hard lot to Men Say not what is the cause that the former times were better than these which is not to be understood as if the present times were not often worse than the former in many respects seing that is foretold Mat. 24.12 2 Tim. 3.1 or as if the Lords People might not search into the sinful procuring causes upon mens part of the change of times to the worse or bewail the defections or miseries thereof seing both these are Duties Lam. 3.40 c. But that men should not quarrel with God's Providence for casting their lot in more troublesome times and under more grievous Oppressions than have been formerly as if there were no cause why men should submit to a change of times from better to worse And the Spirit of the Lord doth not here give particular Reasons of such Changes because there are many obvious in Scripture sufficient to give satisfaction herein only he prohibites and rebukes such Boldness and gives a general Reason of the disswasive that these Inquiries flow from mens Ignorance of the Lords Soveraignity and Wisdom who worketh all for His own Glory and the good of His People Hence Learn â—â— Motions of Revenge are ready to arise in the Hearts of the Lords opprest People against the Instruments of their trouble and will arise if their Hearts be not prepossest with Christian patience For Solomon having commended that Grace he disswades from this Evil as contrary to it importing proneness in the best thereunto in an opprest condition and that it will arise where Patience is not exercised Be not hasty in thy Spirit to be angry 2. It is the rashness and haste of Injured Spirits neglecting to consider the Supreme cause and Orderer of their Troubles 2 Sam. 16.10 and the Judgement abiding their Persecutors Ps 73.17.18 which sets their Spirits on fire against Instruments So that whatever provocation the Lords People have from Men they should not suffer their Passion to prevent their Reason or to banish these Thoughts which might quiet and compose their Spirits Be not hasty in thy Spirit to be angry 3. It is not enough to restrain the out-breaking of Passion against Instruments of our trouble but the very inward motions of the Spirits that way ought to be suppressed For if these be not prevented or timously quenched by bringing into the Heart humbling and quieting Considerations they will soon break out into a Flame as is imported in this Be not hasty in thy Spirit to be angry 4. It is the mark of an unrenewed Spirit void of the Saving Knowledge and Grace of God to cherish their Passions to multiply in their thoughts Aggravations of their Wrongs and to feed upon the contemplation of possible ways of Revenge and this without any Reluctance or Grief that the Heart should be so exercised though a Child of God may be assaulted with Passion and motions of Revenge yet these get not leave to rest peaceably in his Bosome For Anger Rests in the Bosome of Fools the Expression signifies to Cherish Defend and Foster their Passion Ruth 4.16 5. Men in whose Heart Revenge is a settled habit and who do not disquiet themselves by Pains and wrestling with God and their own Hearts to get another Frame whatever worldly Wisdom they have they are in God's account Fools and prove themselves thereby void of Saving
to most distinct apprehensions of the Truth and such clear Conceptions of these Observations which ought to be made upon the Lord's Dispensations as they may be able to inform and instruct others thereanent ought not to satisfy themselves herewith but must reflect upon their own knowledge of these things that they may get their Hearts affected sutably to those Impressions of the Wisdom Power Justice Love and other Properties of God which may be seen in his Dispensations and must enrich themselves with particular instances of the things they know and have observed concerning the Lord's dealing with particular Persons in such and such Cases that their knowledge may become experimental For this is to know Wisdom to which Solomon gave away his Heart When I applied my Heart to know Wisdom 3. They that would grow in Saving Knowledge must not only study the Scriptures and Works of Creation Col. 3.16 Ps 19.1 but they must also Apply their Hearts to the serious consideration of God's Works of Providence in the World that they may see how consonant these are to the Word how Threatning and Promises are by these daily fulfilled and likewise to the consideration of the Carriage and Businesses of Men both their painful toil and labour in their sinful Courses that they may see their folly and detest their way and the pains of good Men in what is right that they may approve thereof draw matter of Praise there from and be provoked to imitation For all this is comprehended under the object of Solomon's study And to see the Business that is done upon the Earth 4. Not only are Men who serve Mammon and their Lusts excessive in their pains and for love to their Idols cruel to themselves but even the best of God's Children in their most approven Studies are sometimes in hazard to exceed in pains also partly through love to their own Credit and partly for want of humble dependance on God which abates the anxious intention of their Spirits and sweetens their Study For as this Expression which seems to import some excess in pains seing the Night is appointed for Man's rest and then the Lord useth to give his Beloved sleep is true of wicked Men so may it be taken here especially in reference to Solomon himself in regard of his pains in his study There is that neither Night nor Day seeth sleep with his Eyes 5. It is Wisdom in Men to relate modestly their own pains for attaining to Knowledge and not to speak of themselves as if they were singular therein though their pains were never so great lest they appear to be seeking their own Commendation and so marr the success of their great pains For Solomon speaking of himself speaks as it were of others as no less painful than he There is saith he that neither Night nor Day sees Sleep c. 6. They that would become truly Wise and would gain experimental and heart affecting Knowledge by studying the Events that fall out in the World they must not stay their Thoughts upon Men Instruments and second Causes but must raise their Minds to the first Cause and exercise their Thoughts mainly upon his Work that they may see what Properties of his are written upon all Events as they are His Work and what use should be made of them for stamping the Heart with a Holy Fear of offending him and for encouraging his People in his Service seing these are mainly intended by him in his working and must look upon all things that fall out as one intire Work in God's Hand so shall they see that what is Foolishly Sinfully and Unjustly acted by Instruments the same is Wisely Holily and Righteously managed by the Lord For when Solomon applied his Heart to know Wisdom and to see the Business that is done upon the Earth then saith he I beheld all the Work of God That was his main Study 7. Though the sincere Student of Saving Knowledge may be sure of success and progress in that Study Hos 6.3 and some sweetness to compense his pains Ps 92.4 and 111.2 and even the study of common and natural things that are within the compass of a Mans station uses to be blest with Divine Instruction Isa 28.26 yet none can expect in this Life fully to comprehend all that may be known of God in any of his Works or to find them out so as to satisfy their Carnal Reason but must still be humble and reverence the unsearchable depth of his Wisdom For this is it which Solomon found after his most serious search that a Man cannot find out the Work that is done under the Sun 8. As the Man that hath found his own inability to find out in a comprehensive and satisfactory way any Work of God hath found something worth his pains to humble him and make him reverence God's Wisdom so even this much cannot be found out till after great pains and especially till we study Events as they are God's Work While one Man studies the Business of another he may easily think to find him out and to reach and over reach by his Wit the work of one like himself For Solomon speaks of this as some considerable success of his pains which he had after Applying his Heart and beholding all things as God's Work that he found at last That a Man cannot find out the Work of God 9. Suppose a Man to be never so indefatigable in pains and study to have never so vast and comprehensive an Understanding to have very great confidence of success which sometimes much advances it and never so great Desires and fixed Purposes of Heart to grow in Knowledge he must if he know himself aright after all his pains be humbled in the sense of his Short-coming and when he hath sounded deepest by his Witt whether Natural acquired or infused must still acknowledge he cannot find the bottom of the unsearchable depth of the Wisdom and Knowledge of God which is to be seen in his Dispensations For this Solomon found in his own experience and by relating it here labours to bring others to the acknowledgement of it That a Man cannot find out the work of God because though a Man labour to find it yea though a wise Man think to know it he shall not be able 10. The cause of Man's inability to find out clearly the Mind of God in his Works is to be found in himself whose Understanding is darkened and ruined by the Fall and is but in repairing during his abode here the Vanity and Corruption of his Mind and Affections draws him still back from profitable to the study of unprofitable things and his Body being so weak that it cannot sufficiently assist his Mind in the use of means necessary for making progress in Knowledge For Solomon here doth often mind Man of his inability and weakness as the cause of his not finding out the work of God while he saith A Man cannot find out the work of God
7. The 2. from the vanity of mans life and its subjection to so many miseries ver 9. And the 3. From the Lords designing outward Comforts to be a temporary encouragement and portion to the Godly even under their crosses tho' they have better things to look for afterwards ver 9. II. A second direction for making the life of the Godly comfortable to them under a sad lot and for right improvement of the former comforts allowed on them under it Is That they would use their outmost diligence in the performance of all commanded duties particularly in the prosecution of the duties of their calling ver 10. Which he presseth by an Argument taken from the danger of their being deprived of opportunities either of contriving or acting of good by Death to which every man is pâ—ssing ver 10. III. The third direction is humbly to expect the success of our endeavours not from our own promising preparations or Abilities but from God and that we be not perplexed with the disappointments incident to human endeavours ver 11.12 Which he illustrats 1 By setting forth his own serious observation of the disappointments that attend human affairs ver 11.2 He giveth several instances of this his serious Observation in things most promising for success referable not only to natural and civil but also spiritual concerns ver 11. 3 He affordeth a two fold cause of these disappointments The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fittest opportunities ver 11. The other is not consulting the word and spirit of God for finding out the fittest seasons of Actions ver 12. And 4. He holdeth out what sad consequences follows the not depending upon Gods secret and powerful providence in things and ignorance of the fit seasons of actions in two similitudes of Birds and Fishes who through madadvertency are easily insnared ver 12. IV. A fourth direction in order to the forementioned purpose and for the better improvement of the former directions Is The study of spiritual wisdom Illustrated 1 By Solomons serious consideration of this Wisdom and his esteem of the noble effects of it ver 13. 2. By a parable or supposed history or it may be some particular providence falling out in his Fathers or his time of the deliverance of a city from a great strait by the wisdom of a poor man when other means were wanting or did fail ver 14.15 3. By mentioning the ungrateful entertainment that this poor man meeteth with notwithstanding his good service he is slighted and despised ver 15. Hence 4. He inferreth as Wisdom is better then strength so when men want external advantages they are by most men misregarded ver 16. V. And then in the Conclusion of the chap He doth 1. Encourage to the peaceable prudent and humble communication and imbracing of the Doctrine of this saving Wisdom even when it may not well be publickly avowed and tho' by most despised as proving more acceptable and succesful in a a strait than the most publick and imperious edicts of wicked Rulers among their flattering and foolish Subjects ver 17. 2. He again preferreth this spiritual Wisdom knowing how ready we are to undervalue it to all external means especially where it is wanting ver 18. And 3. That one or few of these wicked persons void of this Wisdom being countenanced followed and not mourned over and witnessed against may deprive a whole society of many mercies and draw on great judgements upon it ver 18. CHAP. IX Ver. 1. For all this I considered in mine heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the Righteous and to the Wicked to the Good and to the clean and to the Vnclean to him that Sacrificeth and to him that Sacrificeth not as is the Good so is the Sinner and he that Sweareth as he that feareth an Oath THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations and how to carry themselves aright under them so as they may have true peace and be free of vexation incident to them Solomon doth First shew that notwithstanding of mans inability to find out or clearly understand any of the works of God mentioned in the close of the former Chapter he was not discouraged in the study of them but gave up his heart to know what might be known and purposed to declare or as the word signifies to make plain and clear to the Church of God All this namely both the shortness of mans wit and what he himself had found out Next He condescends upon three very useful observations which he had made upon the Lords working 1. That the Righteous and the Wise and their works are in the hand of God by these denominations the Righeous and the Wise the same persons in the same state are designed namely such as are fled to the Righteousness of the Messiah and are studying Heavenly Wisdom that they may walk unto well-pleasing those persons and their Works or as the word is their Service are in the hand of God whereby is meant not only that they and their matters are under the dominion of his Providence as all things are Psal 95.4 but that they are under his special favour and protection under his Fatherly providence for their Good as the expression signifies when it is applyed to the Godly Psal 31.15 Joh 10.28 2. The second is No man knows either Love or Hatred by all that is before him the meaning is that neither the special Love not the displeasure of God can be known to men themselves or to others by these things that are before them that is by outward events which are common to good and bad For of these things only as no certain and infallible evidences of Gods favour and love he speaks in this place as will appear by the following reason so that they do manifestly pervert the sense of this Scripture who would from it infer that no comfortable assurance of a mans being in a state of favour with God can be attained unto in this life For Solomon only excludes outward events as insufficient evidences of Gods love or hatred as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them or as it is in the Original before their Face and by the following words but doth not exclude Gods own Graces bestowed upon a man and manifested by his own Spirit 1 Cor. 2 12. from having evidences of his Love especially considering that so much of the Scripture is written for that end that his people may know that he loves them and so may have true Comfort 1 Joh. 1.14 And 5.13 3. The Third Observation is a Reason of the Second that
device nor knowledge nor Wisdom in the Grave 5. Every Man is in a continual Journey towards his long Home whether he walk or rest he is still Posting thither and should so look upon himself and thereby be moved to imploy his time and strength to the outmost in Honouring God and working out his own Salvation in Fear and Trembling For so he speaks of every Man as in a constant motion toward his Grave There is no work nor device c. in the Grave whither thou goest or as the Word may be Translated whither thou hasteth Ver. 11. I returned and saw under the Sun that the Race is not to the Swift nor the Battle to the Strong neither yet Bread to the Wise nor yet Riches to Men of Vnderstanding nor yet Favour to Men of Skill but Time and Chance happeneth to them all 12. For also Man knoweth not his time as the Fishes that are taken in an evil Net and as the Birds that are caught in the Snare so are the Sons of Men snared in an evil time when it falleth suddenly upon them LEst Men may presume too much of Success in these Undertakings which they set about with all their might according to the direction in the former verse and meeting with disappointment may be the more vexed The Preacher doth in the Third place teach us humbly to depend upon God for success and to deny our own Abilities and preparations which seem to promise it to us And this he sets out First by shewing how serious he was in the Observation of disappointments frequent among Men I returned and saw under the Sun He speaks of the motion of his mind in terms borrowed from the motions of the Body he drew his thoughts a little from other considerations formerly mentioned and applied them to the frequent disappointments which men meet with in the carriage of their Affaires Next He giveth five instances of these disappointments which he had observed befalling men best fitted for success which instances though they have a truth very remarkable in themselves yet they are only to be looked upon as serving to lead us to all other things of that sort that by these most remarkable instances of mens disappointments in their civil and common Affairs we may be led to the truth he is upon as verified in things of a higher concernment more immediatly relating to the Salvation of mens Souls such as the Apostle speaks of while he saith it is not of him that willeth nor of him that runneth but of God that sheweth Mercy Rom. 9.16 And again neither is he that planteth any thing nor he that watereth but God that giveth increase 1 Cor. 3.7 nor are these instances to be taken as if the Race were Never to the swift nor the Battel at any time to the strong c. seing experince shews the contrary and Scripture also John 20 4. 2 Sam. 13.14 but the meaning is that there are frequent proofs of these that men with most promising qualifications fall short of desired success yea even of things necessary for the sustenance of their natural life so that often their witt cannot so much as get them bread that so they may be taught Dependence upon a Superiour overruling providence which must concurr with a Blessing else their greatest endeavours and promising appearances of success will fall short of the desired and intended effect Thirdly He gives a twofold cause of these disappointments The One is without Man to wit the secret powerful providence of God For saith he time and chance happeneth to them all the Time here spoken of is the fittest opportunity for Mens Actions which is fixed as the word signifies in the decree and foreknowledge of God And that which is called Chance happening to men is not be taken as if any thing fell out which is not foreseen and foreordained by the Lord but he speaks of these occurrences of providence which as the word translated elsewhere 1 King 5.4 touch men or Beat upon them as the word signifies and so may mind them of a Superiour hand overruling them and their actions Now this as a cause of disappointment is not to be understood as if men were therefore disappointed because God hath predetermined events and the time of them but because Men do not acknowledge and humbly depend upon him who hath fixed all Events and the seasons of them that they might know their Duty and the season thereof as the following words make clear therefore they are disappointed The Second Cause is within Man and that is his ignorance of the fit season of his acting which he might know by consulting the word and Spirit of God but he neglecting this fights and runs and Enterprises many things out of the due season and so finds no success Fourthly He doth illustrat the sad consequences of men not considering the time and not depending upon God in their Actings by two similituds of Birds and Fishes whose simplicity easily insnares them and applyes the same to men who are surprized by sad occurrences of providence for want of humble dependence upon God and for acting out of the due season thereof From this purpose we may Learn 1. Experimental knowledge is not attained but by frequent and serious observing of the various Events that fall out under the Sun and considering of the causes and consequences of them For so did Solomon attain to this knowledge I returned saith he and saw under the Sun c. 2. When Men have their hearts applyed to their work and have qualifications for it which may probably produce the desired effect they are then very apt to forget dependence upon God to promise to themselves certain success of their undertakings and never to look higher than second Causes the qualifications and means which they have For having exhorted in the former words to follow duty vigorously he meets here with men who having done so as they think are promising success to themselves without dependence upon Gods providence and sees it fitting to mind them that they may look for disappointment The Race is not to the Swift nor the Battel to the Strong c. 3. Men may be qualified with these things that are most promising of success and may imploy all their strength for attaining it and yet be disappointed while the Lord withholds his assistance to correct them for want of Dependence upon and acknowledgement of him and to convince them that their ways are not in their own hand For this is it which Solomon saith he observed and holds out as useful to teach all men Self-denyal in reference to their preparations and qualifications for their undertakings and humble Dependance upon God for his concurrence with them The Race is not to the Swift nor the Battel to the Strong nor Bread to the Wise c. 4. The Lord exerciseth men to whom he hath given the best qualifications for their undertakings with variety of disappointments sometimes in matters of
God who gave it SOlomon having at length described the Dissolution of the earthly House of our Tabernacle after Death He giveth here a summ of Mans future State after Death in reference to the two principal parts whereof he is made up And First For his Body which he calls Dust because it was Formed out of the Dust Gen. 2.7 and being separat from the Soul is the most vile and loathsome piece of Dust of any other he saith it returns to the Dust because it is ordinarly laid there to remain till the Resurrection and because it is in effect the same substance with it And Next For his more noble Part his Soul called here the Spirit because of the immaterial substance thereof and its Resemblance to God the Father of Spirits it returns to him who gave it There is no Ground to think he speaks only of the Souls of the Godly but rather of the common state of the Spirits of all Men after Death neither is there any necessity to think that therefore every Soul must go to Heaven seing the Scripture is so clear to the contrary But every Soul is said to return to God because in the very moment of its separation from the Body it must sist it self before him the Supream Judge to be eternally disposed of according to his pleasure who will sentence it according to the state it shall be found in at Death And these considerations also have great influence in exciting Men timously to make their peace with God that he may favourablie intertain their Spirits at Death and they may lay down their Bodies in the dust in hope of a Glorious Resurrection And this is the reference which this verse hath to the Scope exprest in the first words of the Chapter Hence Learn 1. Although our Bodies have some Beauty and Majesty imprinted on them while the Soul resides in them and they are acted by it for which cause they were set out by these excellent similitudes formerly mentioned yet of themselves they are but Dust and will appear when the Soul is separat from them to be very loathsome Clay the thought whereof should keep Men from being Proud of their Bodily Strength or Beauty Jer. 9.23 it should make them admire the Lords condescending to have correspondence with such Dust Gen 28.27 his Marvelous Art and Power in framing so Beautiful a piece of Work as our Bodies of the Dust Ps 139.24 especially his assuming so frail a Being as a human Body in a personal union with the Diety Ps 8.4 c. It should be made use of as a ground of Confidence to obtain pity and help from him to frail Dust Ps 103.14 And of submission to hardest Dispensations Isai 45.9 it should make us careful to get the Ornament of his Grace which makes base Dust truly Beautiful 1 Pet. 3.4 It should banish the fear of all flesh which is but Dust like our selves Isai 51.7.8 and shoul make us long for the time wherein Christ shall change our vile Bodies and make them like his Glorious Body Philip. 3.21 all which are the uses the Scripture makes of this consideration that we are Dust the Dust c. 2. The Bodies of Men at Death go not as their Spirits to that state wherein they must be Eternally but as they were at first taken out of the Earth so they must go thither for a time the Lord hath so ordered that whereby he may prove and Exercise his peoples Faith concerning the Resurrection For saith he The dust shall return to the Earth as it was 3. The Souls of Men die not nor go to Corruption as their Bodies do but subsist after their separation from the Body which should make Men careful to see to the Eternal well-being of them for Solomon here supposing the body or Dust to be gone to the Earth he speaks of the Soul or Spirit as now subsisting whereby it appears that the immortality of the Soul hath been Preached to the ancient Churches The Spirit returns to God who gave it 4. Men receive not their Souls from their Parents as they do their Bodies nor are they formed of any preexistent matter as the Spirits are which Beasts have Gen. 1.20 but are Created of nothing and immediatly infused into the Body by the Lord For saith the Preacher the Spirit shall return to God who gave it 5. Our Spirits are Gods free gift and therefore all the powers and faculties thereof ought to be imployed to the Honour of the Giver Rom. 11.26 He is to be depended on and acknowledged for the preservation of them Job 10 12. And all Crosses upon Body or Spirit to be submitted unto Heb. 12.9 For saith he The Spirit returns to God who gave it 6. As the Spirits of Men even the greatest on Earth are in Gods hand to be moved by him while they are in the Body as he pleases Prov. 21.1 So when they go out of the Body they must sist themselves before him to be disposed of at his pleasure who will throw the Spirits of the Wicked into the Lake that flames with Fire and Brimstone and will bind up the Spirits of the Godly as his Jewels in the bundle of Life for in reference to both this is verified The Spirit shall return to God who give it Ver. 8. Vanity of Vanities saith the Preacher all is Vanty IN this and the following Verses is contained the last part of the Chapter and the close of the whole Book wherein the Preacher doth briefly Summ up and by several Arguments commend the purpose contained in it which for Methods cause we may take up in four Articles or Heads of Doctrine The first which is in this Verse contains the Summ of the first Principal part of the Book namely that all Created things and human endeavours about them are vain or insufficient for leading a Man to his true Happiness And this having been frequently held out before is here necessarly Repeated that all may assent unto it as a Truth now abundantly proven and which the Preacher himself loved to meditate upon and writ again and again and with this Repeating of it he mentions his calling to be a Preacher as that which should gain weight to every Truth delivered by him and to this in particular Beside what hath been observed from this purpose before We may Learn 1. Necessary Truths must not be cast by after they are clear to us and sufficiently proven to be Truths by many Arguments neither will they become loathsome to a Holy Mind but ought to be intertained and meditate upon till we find motions sutable thereunto wakened in our Hearts and some Fruits in our practice answerable to them which may evidence we do truly know and believe them and the more clear such Truths are to a Gracious Sool the sweeter they will grow and the more delight will the Soul have to dwell upon them Therefore doth Solomon after he hath fully proven and cleared this Truth and
those in Authority he doth here prescribe the safest way of walking for eshewing trouble from them or induring the same with a good Conscience and that is by keeping the Commandement he means mainly Gods Commandement seing all the Lawful Commands of Magistrates are but Branches or Applications of his Commands and by the keeping of them he means a sincere indeavour after Obedience in the strength of the Lord according to the Tenour of the Covenant of Grace wherein Solomon was well instructed both immediatly by God 2 Chron. 7.12 And by his Father Prov. 4.4 Who was well acquainted therewith Psal 119.6 and 71.6 And this he presses as the prime evidence of Heavenly Wisdom which he formerly commended and here shews how it should be evidenced and bears in the same by two Reasons The First is That He that keeps the Command shall feel no evil thing which cannot be understood as if he should thereby escape all outward trouble seing those who are most sincere in that Study are often put to hardest suffering but the meaning is that nothing which can befall him shall be an evil to him but rather shall be for his good The Second Reason is That a Wise Mans Hearts discerns both Time and Judgement By the Wise Man is meant the same who keeps the Commandement hereby evidencing himself to be indued with Heavenly Wisdom And this shall be his second Priviledge he shall be able To discern both Time and Judgement By Time he means the fit Season and Opportunity of his Actions especially in reference to the Commands of those in Authority as the foregoing words make clear He shall Discern when it is a fit Season to comply with them and when to oppose them And by Discerning of Judgment he means the clear understanding both of the Cause of Suffering namely what Commands of Men are to be disobeyed upon the hazard of the worst from them and what Commands of theirs may with a good Conscience be obeyed As likewise it may be understood of the manner of managing the defence of that cause in the Season thereof And the Wisdom to discern all these is only vouchsafed upon them who make Conscience of keeping the Commandements of God that are made plain to them Hence Learn 1. The greatness of the Power and Terrour wherewith the sinful Commands of Magistrates are often backed is ready to abate in the Hearts of the best the respect they owe to Gods Commands and to draw them from their Obedience to him the more terrible hazard of Disobedience to God being only seen by Faith Heb. 11.1.23 Therefore the Wise Man having disswaded from rash disobeying of the Commands of Superiours by an Argument taken from the greatness of their Power which they often exercise in an absolute way He doth here guard against the other extreme of obeying their sinful Commands contrary to Gods Who so keepeth the Commandement viz. of God shall feel no evil thing 2. Men so far as they have true respect to the Commands of God can never be disloyal to any of his Vicegerents nor disobedient to their just Commands these being but parts of his and Obedience to them injoyned in the Fifth Commandement And consequently when the Commands of Superiours are agreeable to Gods they should then be obeyed as the Commands of God and not as Theirs only for fear of hazard or hope of Advantage from them For Solomon that he may tye men to due obedience to Magistrats presseth obedience to God by Reasons Whose keepeth the Commandement shall feel no evil thing 3. The true cause why Men living under Wicked Magistrats commanding things unlawful make Shipwrack of a good Conscience either by inslaving their Consciences to obey their sinful Commands or by denying due respect to their person and Office in the way of their refusing obedience to them is this that they want due respect to Gods Commands and do not believe the immunity which he hath promised and will make good to them that are dutiful to him for this is an Argument both to press obedience to Magistrats in things lawful and to disswade from rash and passionat Carriage or disrespect toward them even in refusing to obey their Sinful Commands Whose keeps the Commandement shall feel no evil thing 4. Although Men who are most tender of keeping the Commands of God may and often meet with these Hazards and Troubles which are accounted by many the greatest of Evils such as lose of Credit Estate Liberty yea and Life it self Heb. 11.36 yet nothing that can befal them for following their Duty to God shall be an Evil to them but on the contrary all their sufferings shall be for their good Rom. 8.28 And shall increase their reward 2 Cor. 4.17 by the consideration whereof they should ingage their Hearts to Duty and patient suffering for it For saith he Whose keeps the Commandement shall seek no Evil thing 5. There is great difference of Seasons in reference to suffering or not suffering under wicked Rulers which the Lord's People should be careful to discern There is a time when the Corruptions of the State and wicked Actions of Men in Authority are only to be lamented in secret before the Lord. Amos 5.13 There are times when more is to be done as by Supplications and other means to pacify provoked or passionat Magistrats as Abigail did David 1 Sam. 25.18 And times of bearing testimony openly against their ways upon all hazards as the Apostles did Act. 4.8 And times for Men to act contrary to them in their station as these Eighty Worthies did to Vzziah 2 Chron. 26.18 and the People to Saul in rescuing Jonathan 1 Sam. 14.45 There is also great difference of causes for which Men may oppose those in Authority or submit to suffering from them as sometimes we may quite our own right in things Civil rather than suffer farther in maintaining of it as Israel did in Egypt Exod. 5.12 There are other things again which may upon no terms be yeelded to Men as matters of Religion and God's Worship Dan. 6.10 And there is a right manner of maintaining the cause of Suffering or opposing wicked Men in the due season thereof And both these the Time and the Judgement comprehending the cause and the right manner of managing it must be carefully discerned and observed by those who would not feel the evil which follows upon declining to suffer when they are called to it or upon suffering not for a weighty cause or not in a right manner For that there is such difference of Times and Causes and a necessity of observing these imported in this A Wise Man's Heart in order to a right carriage in such a Case discerns both Time and Judgement 6. It is not Mens natural Witt or acquired Prudence that will discover to them the seasons of doing or suffering the causes of either and the right manner of them neither can particular Precepts be given for direction in all particular Circumstances relating
thereunto but it is the Wisdom from above learned out of the Word of God by humble dependence upon his Spirit to lead in all Truth and to give in the Hour when Men are put to it what to speak and consequently what to act and when and how to act for it is only the Wise Mans Heart to wit the Heart illuminat with the Saving Knowledge of God and His Will and possest by the Spirit of Wisdom that Discerns both Time and Judgement 7. These who make Conscience to keep the Commands of God in so far as they are made plain to them shall not want direction from God in these things which are more in the dark So that the conscionable practice of clear Duties is the best way to attain clearness in doubtful Cases For the Wise Man here spoken of whose Heart discerns Time and Judgement is he that keeps the Commandemens of God and so is supposed to be walking conscionably according to his light this Man in Exigencies and Straits shall discern both Time and Judgement Ver. 6. Because to every Purpose there is Time and Judgement therefore the misery of Man is great upon him 7. For he knoweth not what shall be for who can tell him when it shall be HAving shewn the excellent advantage that they have who are indued with Saving Wisdom to wit Ability to discern their duty and the season thereof he comes now to shew the sad condition of them that are destitut of it And though the purpose may be taken in the general yet by the scope it appears that Solomon hath a main Eye to Mens dealing with those in Authority Because saith he to every Purpose there is Time and Judgement therefore the misery of Man is great upon him it is not to be understood as if Man were therefore miserable because there is a fit season for his Actions and a right and a wrong in acting for it would lessen yea remove his Misery if he had Wisdom to discern these But the first part of the Sixth Verse being joined with the beginning of the Seventh the sense appears to be this Because there is a Time and Judgement for every Purpose and the natural Man cannot discern either of them therefore his Misery is great By misjudging of Causes and mistimeing of his Purposes and Actions he runs himself into many Inconveniencies And this ignorance which is the cause of his Misery he sets forth in two Expressions The First is That Man knows not what shall be which is not to be understood as if the ignorance of future Events simply were the cause of Mans Misery for then the Man that hath the greatest measure of Saving Knowledge might be equally miserable with them that want it seing it is God's Prerogative to know absolutly what shall be Isa 46.9 10. But this that Man knows not what shall be may be understood 1. Of his ignorance of his Duty at if the Words were rendered He knows not what should be to wit what he should do For the Hebrews express duty after this manner in the future time and so his ignorance of his duty and the right manner of going about it is the cause of his Misery And we may be confirmed that this may be the sense because the following Expression speaks of the Time which he join◠before with Judgement Or 2. The meaning may be That the Man destitut of Saving Knowledge is not only ignorant of future Events but likewise of all these grounds of Consolation that might carry him through them be what they will and therefore his Misery is great upon him And 3. It may be taken thus He knows not what shall be even so far as may be known by that Saving Wisdom which he is commending particularly by the light of the Word and Spirit of God and therefore his Misery must be great upon him For the other Expression Who can tell him when it shall be It hath the force of a Negation None can tell him or none can make him capable seing God hath not taught him the timeing of his Actions a right carriage in Straits and Exigencies and how he may have true Comfort whatever future Events be Doct. 1. There is not only a Right and a Wrong in Mens Actions and a season for their Acting which they should labour to understand but the same is also to be observed in reference to Mens Purposes and Resolutions concerning these So that they should not so much as suffer their Hearts to resolve upon or encline to any courses till first they have consulted the Word of God as their Directory Ps 19.7 and implored God's Direction who being acknowledged in all our ways promiseth to direct our paths Prov 3.6 that they may know whether the thing they resolve upon be approven and what is the right manner of doing of it which is the thing he calls Judgement here and what is the fittest season and opportunity for the doing thereof which is the Time here spoken of For having said A Wise Mans Hears discerns both time and Judgement in shewing the consequence of not discerning these he applies it to Mens purposes or their Resolution and Will as the Word signifies Because to every Purpose there is a Time and Judgement 2. The want of understanding of the Mind of God in His Word concerning our Duty and the due season thereof which is to be had by the help of his Spirit who leads His People in all Truth not only makes Men misjudge of things and take right for wrong even in their ordinary and civil Affairs mistake the right manner of going about what may be right in it self mistime all their Actions and so bring much guilt upon themselves but likewise it makes them very miserable while they rashly engage themselves in sinful Courses neglect necessary Duties or do them in a wrong manner or not in their own season and so provoke God to blast their Undertakings and render what they do unsavoury to others All which might have been prevented by consulting His Word and seeking the conduct of His Spirit For this Word translated Misery signifies both Guilt and Misery or Punishment Because to every Purpose there is Time and Judgement which Men labour not to discern therefore the misery of Man is great upon him 3. The way to make Men fall in love with the study of Saving Knowledge is to represent to them the Misery and sad Consequences that Men destitute of it do bring upon themselves For it being his scope to commend Saving Wisdom he here 〈◊〉 cut the woful Consequences of the want of it Because 〈◊〉 Purpose there is Time and Judgement the misery of Man is great upon him for he knows not c. 4. Though both those that are indued with Saving Knowledge and those that are destitute of it be equally ignorant of many future Events yet herein is a clear difference between them that the one knows neither his Duty nor the right manner of