going about it The other doth in some measure know both as Solomon asserted in the close of the former Verse For that which he called Judgement before he calls now that which shall be which according to the Hebrew Dialect is put for that which should be and makes the ignorance of this peculiar to the Man destitute of Saving Knowledge as the cause of much Misery upon him The misery of Man is great upon him for he knows not what shall be 5. It is the misery of Man void of Saving Knowledge that being ignorant of what shall be he hath nothing to give him true Comfort against what may be and against what he is apt to apprehend shall be and so must vex himself with his own Apprehensions And it is the comfortable Priviledge and Happiness of the Man indued with Saving Wisdom that though he be ignorant of future Events yet he doth in some measure know what is his Duty under and what is his sutable Consolation against the worst that can fall out For it is here set down as the cause of much Misery peculiar to the Man destitut of Saving Knowledge that He knows not what shall be which cannot be taken simply for his ignorance of future Events seing the Godly Man is ignorant of these but that he knows not what is his Duty and that he is so ignorant of what shall be as that he hath no sutable Comfort against what may be and what he apprehends shall fall out His misery is great upon him for he knows not what shall be 6. The Man that is not taught of God and makes not Saving Knowledge from the Word and Spirit of God his study is one that no Man can inform all the Men in the World are to him as if they were ignorant as himself For this last Question Who can tell him when it shall be is not as if there were none that could inform him of Times and Seasons so far as is fit for him to know for there are such to be found but because he himself is void of Saving Knowledge and doth not imploy Christ to open his blind Eyes and because he cannot receive instruction from any therefore he speaks of him as if there were none to tell him that which might prevent his Misery And who can tell him when it shall be Ver. 8. There is no Man that hath power over the Spirit to retain the Spirit neither hath he power in the day of Death and there is no discharge in that war neither shall wickedness deliver those that are given to it THe Preacher giveth here a farther Argument for the study of Heavenly Wisdom and proveth the Misery of them that are destitut of it The Argument is taken from the necessity of the Death of all Men which though it be true of both good and bad yet it is here spoken of as a peculiar Misery upon those that are destitut of saving knowledge they being both unwilling to dy and unprepared for Death and having nothing to comfort them against it as the Godly have The words may be looked upon as one special instance of these Events spoken off in the words immediatly preceeding whereof no Man can know the time and may be taken with a special Reference to the foregoing purpose as an Argument to disswade Men from Rashness in hazarding themselves under the stroak of humane Justice from Magistrates and to move them for that end to keep themselves within the bounds of their Duty toward them seing as he hath shewn before they have power to reach Men easily that provoke them and being once apprehended and Sentence past against them there is no power in them to retain their Life But it seems most agreeable the Scope to take the words more largely as an Argument to evidence Heavenly Wisdom by timeous preparing for Death because of the necessity of it and this he sets forth in three Expressions The First that man hath no power over the Spirit to retain it may be understood of mans Impotency to retain his Soul or Breath as the word Spirit is in the Original which is often held out in Scripture by this name Jam 2.22 And that relating to the moment when Gods time is come to call for it no Man then hath power to keep it longer in the Prison as the word Retain signifies The Second Neither hath he power in the day of Death may be understood of Mans Inability about the time of his Death not only to resist Death but to do any necessar Duty he hath ordinarily no power for any Action toward that time The meaning of the Third There is no Discharge in that War is that Man can Discharge no Weapons to weaken the force of Death for the word Discharge signifies Emission or sending forth as it is used Ps 78.49 as Men casts Darts or discharge Musquets or the like Engines of War they have no Arrows to shoot at Death Or there is no Dimission of this charge no forelose as the common word is to shift this Combate which Men must have with Death Thus he sets out the necessity of it and Mens Impotency to shift it And because wicked Men who by many sinful shifts put by hazards yea Death it self for a time which as they think would have come if they had not followed these Courses do think themselves in a manner in Covenant with Death that it must spare them while the Godly perisheth in his uprightness as Solomons expression is before therefore that he may terrify and reclaim such he doth assure all whether Magistrats or Subjects that none of their wicked Courses wherein they are restless and whereunto they have wedded themselves shall be able to prevent their Death or prolong their Life as the last words of the verse signifie Doct. 1. All the Prudence Power and Policy of Men all the Creature Comforts the Cordials and preservatives of Life that Men may provide and use cannot keep in the Immortal Soul in the Body a moment longer then Gods time is come to call for it Man hath some power over his Spirit to turn it while his Life lasts to restrain it from many things he lets it out upon and to put it upon many better things but he hath no power to keep it beyond the Moment fixed by the Lord for taking his Spirit into his hand to dispose of it eternally as he pleases For saith he no Man hath power over the Spirit to retain the Spirit 2. Man should so exercise his witt in the study of Reconciliation with God while he hath any power over the Motions of his own Spirit and should so spend his affections the desires and delights of his Soul upon things of a spiritual and eternal concernment for the Glory of God and the good of his own Soul that he may be every Moment ready to let his Spirit go willingly and to resign it into the hands of the Father of Spirits who gave it
as they resemble the Beasts in their disposition and carriage especially in their preying one upon another by their Injustice and seeking Happiness in their earthly and sensual delights And because this Holy Man having this Holy Purpose of God manifested to him could not but go along with with it in his desires therefore this that he said in his heart concerning the state of the sones of men that God might manifest them c. May be taken for his hearty wish or Prayer to this purpose O that God might manifest them and that they might see themselves to be but Beasts And so it is clear that this serves both to humble such men and reclaim them from their way And to quiet the hearts of the Godly who are opprest by them considering how base and beastly they are for all their Eminency and that it is Gods purpose to manifest them to be such Ver. 18. And next he holds forth such Reasons as are most effectual to convince them of their brutishness to wit that they as well as the Beasts are subject to many accidents or as the Word translated Befalleth signifies Occurrences of Providence interrupting them in their injoyment of these earthly delights wherein they place their Happiness And particularly that they are both alike subject to death man having one and the same vital breath or Animal Spirit with the Beast and being as easily cut off as the Beast so that in these things men have no preeminency above the Beast though in respect of their rational and immortal Souls and their condition after death whereof he speaks afterward there be a vast difference Thirdly He confirms this proof by a general assertion concerning the Vanity or emptiness and insufficieency of all created things for bringing True contentment or Happiness to Man and therefore it is a brutish thing for Men that have immortal Souls to seek their Happiness in Worldly greatness especially upheld by Oppression and Injustice Ver. 19. And Fourthly he doth further inlarge and illustrate the resemblance betwixt them and the Beasts by this that they are all in a motion toward the same place to wit Corruption or the state of the dead and that because Man is of the same Original or mettal with the Beast as to his earthly or material Part his Body And so must be dissolved as the Beast into the dust again Ver. 20. Hence Learn 1. This is one of the Holy Designes of God in permitting Wicked men to have that power and these places of trust in the World which they abuse by oppression and Injustice that they may manifest that Wickedness which was before latent in them hid from the World and themselves also while they had not such opportunity and Temptations to vent it 2 King 8.13 The consideration whereof may abate Mens Ambitious Desires after Worldly Eminency and greatness for while they are receiving the same they are but ascending the Stage whereupon men do ordinarily act in the view of others and proclaim to the World their own folly and perversness And likewise it should make Men in the first place Study the mortification of these Evils which great places often discover to the disgrace and ruine of the Persons advanced to them For upon this Solomon saith he did meditate as Gods purpose and design in permitting that which he observed in the former verse I said in mine heart concerning the estate of the sons of men that God might manifest them that is that it was his purpose to let them show what they were 2. That which should mainly take up the hearts of the Lords People while they consider His Dispensation of suffering Wicked Men to have power and Authority and Innocency to be opprest and Justice perverted by them is the Lords intention and purpose therein so far as by the light of His Word and Spirit they may attain to the knowledge of it This when it is seen being able to quiet their hearts seeing all His purposes are to bring Glory to himself Prov. 16.4 And good to His Own at last Psal 25.10 For upon this design of God in suffering men to sit in Judgment seats who act unjustly there is Solomons meditation Exercised and therewith also is his heart quieted I said in my heart concerning the estate of the sones of men that God manifest them 3. Though the Wickedness of Men especially Men in place and power ought to be grievous to the Godly as it is the Lords publick Dishonour Psal 119 158. Yet the manifestation of their Wickedness and Injustice as it is ordered and made use of by His holy Providence to make them more hateful and to undeceive others who have been ensnared by them and may possibly tend to make them vile to themselves and ashamed of their evil ways it ought to be a comfort to the Godly against their own particular sufferings from them For the consideration of this That the Lords design in suffering such men to have power who do abuse it is to manifest their Brutishness to the World and themselves is here held forth as comfortable to the opprest Godly I said in my heart concerning the estate of the sons of men that God might manifest them c. 4. However Wicked Men in Eminency are apt to Deifie themselves Dan. 6.9 And people also are ready to applaud them in so doing Ast. 12.22 yet while they abuse their power and Authority for promoting of Wickedness and bearing down of Piety and Equity they prove themselves to be Brutish seeing they seek no higher Happiness than in things wherein Beasts take pleasure 2 Pet. 2.12 they wax wanton and insolent against God by their Prosperity as the Beast fed upon a fat Pasture Deut. 32.15 and employ their power to oppress the innocent and weak as the Beasts do Ezek. 34 20 21. And so by all their pleasures and prosperity are but fatted for the day of slaughter Prov. 7.22 For it is here implyed that if they Judged aright they would esteem themselves no better seeing it is the Lords mind To manifest them And that they might see themselves to be but Beasts 5. Wicked men by Reason of their blindness self love and prejudice at the truth of God do not ordinarily see the brutishness of their own disposition and baseness of their way till they be left of God to manifest to the World the latent Wickedness that is in their hearts For this second Branch of this Lords design in suffering Wicked Men to have power who abuse it may be looked on as promoved by the first They are by providence brought to Eminency that they may be manifested to others And this is done that they themselves might see that they are Beasts 6. Wicked Men may see that in the Dispensations of God even these that are most grievous to them may contribute much for their good if they make a right use thereof For while he is manifesting them to the World they ought to think
out the humane Body which hath a Fountain of natural Life and Spirits within it and so many excellent Instruments to convoy and impart the same to the several parts of the Body all which at Death will be loosed and broken to peices And though this general Sense might be satisfactory and useful as to the Scope which is to stirr up Men to Remember their Creator before these noble Parts be decayed and it may be thought safe to enquire no farther anent the Particulars intended by every part of the Similitude considering that it seems now to be very uncertain by what Names these noble Parts of the Body the Heart Brain Liver and the like were called and distinguished one from another among the Hebrews in Solomon's time and by what Similitudes they were set out which make great diversity among Interpreters in expounding and applying of them And considering also that there are several of these Parts which may be represented by diverse parts of this Similitude yet we shall mention what is most universally agreed upon to be pointed at by the particulars of the Allegory here made use of And First By the silver Cord is meant the Marrow of the Back-bone compared to a silver Cord because much of the strength of the Body lyeth in it in so much as without it Men would creep upon the Earth as Worms do and because in colour it resembles a silver Cord the loosing of it is the weakening of it when the Spirits withdraw from it it becomes cold and loses the force of it The Similitude may also signify some of the prime Arteries or Strings of the Heart which thence convey the Vital Spirits to the Liver and other parts of the Body Secondly The golden Bowl is taken from that yellow thin Skin containing the Brain within the Skull which is broken when the Pores of it are much opened to let in the Air as falls out near the time of Death Thirdly The Pitcher at the Fountain is thought to point out a great hollow Vein somewhat in form or figure like a Pitcher which doth receive from the Liver here called the Cistren Nutriment now turned by the Liver into Blood to be conveyed to the rest of the Members and this is broken when it is obstructed or the operation and office of it impeded near the time of Death Fourthly By the Wheel at the Cistren are meant the Lungs the prime Instruments of the Breath and Voice which are set out by this Similitude because like the Wheel of a Fountain they are still in motion drawing down and sending up the Breath again as the Wheel is still sending down or drawing up the Bucket This Wheel is broken at the Cistren when thorow the abundance of watry Humours or Phlegm filling the Stomach they cease from their motion and operation and so brings Death Now the first Words of the Chapter are to be knit with this as with all the former to this purpose Remember thy Creator before this Case come and timously make Peace with Him that thou mayest have peace in this day Doct. 1. Men should not despise humane Learning and the knowledge or science of natural Things were it for no more but to help them to understand the Fabrick of their own Bodies And although every Man's Gift is not to be laid aside as to the publick imploying thereof because he wants such and such a measure of humane Learning seing the Lord hath made eminent use of some who wanted it Act. 4.13 as he hath done also of others who have been eminently endued therewith Act. 7.22 and 22.3 yet every Mans short-sightedness therein should humble him and move him to bestow some of his time for attaining to it especially considering that Mans Body is so wonderful a peice of Artifice that without the help of these Sciences which describe the same hardly can such Scriptures as this be made clear Ere the silver Cord be loosed c. 2. The Lord hath wisely ordered that Death should assault and take down this Tabernacle of our Body by degrees and loose at leasure the several Pinns thereof first weakening the out-works and then setting upon the inward that every Stroak and Assault may be a Warning for a farther and that when Men find their Hands trembling or their Legs enfeebled their Eyes dim or their Ears dull of Hearing they may prepare for an Assault upon the Heart and other noble Parts For after Solomon hath described the dissolution of several other parts of the Body he comes here to the inmost and most noble parts thereof that Men may be stirred up to Remember their Creator at least Ere the silver Cord be loosed or the golden Bowl be broken 3. All the Organs of the Body especially the more noble parts thereof are very excellent pieces of Work and to be so esteemed of not so much for the substance of them as for the Divine Art which is manifested in the framing of them and the excellent uses they serve for And therefore both these and the Powers and Faculties of the Soul which reside in and act by these are to be used holily Mans strength here mainly held out by the silver Cord should be esteemed more precious than to be spent upon his Lusts he should beware of filling this golden Bowl his Brain wherein these excellent Faculties his Imagination and Memory have their prime Residence with unclean ambitious revengeful Speculations and such like Immoralities and by Intemperance and Excess to spoil this Pitcher corrupt this Cistren and break this Wheel his Liver Lungs and other parts which may be signified by these Similitudes and so do what he can to be his own Destroyer Therefore are these parts of the Body set out here by such elegant Metaphors or Similitudes borrowed from very precious things The silver Cord the golden Bowl c. 4. These parts of the Body which are most excellent and durable are to be looked upon as very brittle and fading and therefore a House not made with Hands to be ensured and this frail Body only so far respected and cared for as it may be the more instrumental in doing the Lord Service while we have it Therefore are the most noble Parts of the Body here represented by A golden Bowl a Pitcher and a Wheel 5. While Men have some measure of Health and Strength they should consider that it will be no fit time for making their Peace and Acquaintance with God in Christ when Death shall be loosing the last Pinns of their Tabernacle these Powers and Faculties of the Soul which are mainly active in Knowing Believing Loving and Praising the Lord being then a decaying And therefore they should think it their true Wisdom timously to remember their Creator in the days of their Youth and strength ere the silver Cord be loosed c. or the Wheel broken at the Cistren Ver. 7. Then shall the Dust return to the Earth as it was and the Spirit shall return unto
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
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
is often disappointed in so neither can he thereby satisfie his greedy Longings ver 7. IV. That tho with his wisdom he may gain to himself great Riches Honours and Pleasures yet being destitute of that Wisdom which is from above he is as far distant from true Happiness as he that is reckoned a Fool. ver 8. Upon occasion of which he cautions the poor Men who wanting saving Wisdom and the true Riches yet have some measure of Moral Prudence to direct their way before Men that they be not proud of their poverty or count themselves the more happy when they thus hear of the Misery and Folly of the rich Covetous Man ver 8. And Secondly In the rest of the Chapter he giveth several Reasons why People should not hunt so hotly after these earthly things to the neglect of the pursuit after true Happiness I. Because the quiet and contented tho short enjoyment of the Portion which God gives Men in the World is far more advantageous both for their Spiritual and Temporal Condition than the inordinat ranging of the heart from Creature to Creature seeking satisfaction and that contentment which they cannot give ver 9. II. Because as this too eager and endless pursuit after the Creature is a course that not only will prove the Creature it self vain and empty of all true Contentment but Man himself to be vain and foolish in seeking Satisfaction where it is not to be bad so will it be found to be a Vexation and Torment to the Spirit ver 9. III. Because constant experience doth shew That any success such eager and endless pursuits after the World for Happiness hath is already made known by the Spirit of God here and else where in the Word to be but Vanity which as may be not our to all cannot be attributed to the Creature which neither is able nor ever was ordained to afford true Content and Happiness But to frail dying Man with whom God in His holy Purpose and Providence hath kept this constant course the contrary whereof cannot be instanced that whoever sought Happiness in the Creature should come off with nothing but Vanity and Vexation of Spirit ver 10. IV. Because by seeking Happiness in the Creatures Men do state themselves in opposition and contradictory terms to the Almighty which will be found neither to be their wisdom nor their safety ver 10. V. Because by so doing Man is not only no whitt nearer but considerably farther from his true Happiness and nothing bettered by all these foolish Chases ver 11. VI. Because as a Man's Life is both short and uncertain and so is to be better imployed than in seeking Happiness in the Creatures So it is no more dubious what condition in the World whether of Prosperity or Adversity will contribute most for his designed Satisfaction than it is certain that none of the Sons of Adam without the light of the Word and Spirit can either themselves clearly know or sufficiently instruct others wherein true Happiness doth consist much less hold forth the right way how to attain to it ver 12. And VII Because that as what future events may befal him before his Death are hid from himself and others so there are none that can certainly inform him how these things he so violently hunts after to the losing of his Soul shall either be imployed or by whom they shall be enjoyed And so Man's Happiness cannot be in these things and its folly inordinatly and excessively to pursue after them ver 12. Which Three last Reasons are proposed by way of Question which have their Answer in their bosome obvious to Natures Light and common Reason the more to awaken Men to the consideration of them and to draw a Testimony against them if notwithstanding of all these Reasons they will still seek Happiness in the Creatures CHAP. VI. Ver. 1. There is an Evil which I have seen under the Sun and it is common among Men. 2. A Man to whom God hath given Riches Wealth and Honour so that he wanteth nothing for his Soul of all that he desireth yet God giveth him not power to eat thereof but a Stranger eateth it this is Vanity and it is an evil Disease SOlomon having by many Arguments disswaded from the inordinate love of things Earthly and commended the Holy and cheerful use of outward Comforts in the former Chapter He doth here proceed in the enlargement of the same purpose And for this end he doth First by way of regrate discover more of the Sin and Misery of the Covetous Wretch while he saith There is an evil which I have seen c. The Evil he speaks of is to be taken mainly for the evil of Punishment exprest in the second Verse as presupposing the evil of Sin in the Covetous Man And this Evil he describes 1. As very clearly observed by him in his own Experience And 2. As very Common and frequent Among Men in all places where the Sun rises and sets Next He supposes this Covetous Miser to have his Idol in his Possession and shews what his Attainments may be 1. By specifying his prime Idols as Riches of all sorts great Honour and Esteem in the World And 2. By a general Expression He wants nothing of what his Soul desires Not as if the boundless desires of the Covetous could ever be satisfied but that He wants nothing of the things themselves for the Substance of them wherein he apprehends his Happiness to ly And these things God is said to Give him not in Love and Approbation of his Desires but in the course of his common Providence and in his displeasure as appears by what follows Thirdly He shews wherein God manifests even in time his just displeasure against such a mans sin of Covetousness in two Branches First He Hath not power to Eat of what he hath By Eating must be understood the Injoyment of the Comfort of his Wealth 1. Because according to the Grammatical construction of the Words it relates to his Honour as well as his Riches And 2. Because he could not subsist if all Power to Eat were taken away from him Next that A Stranger Eats it By the Stranger is meant one who is of no near Relation to him or one who is an Enemy to him as the Word is used Hos 7.9 Jer. 5.15 17. Both which proofs of Gods displeasure are not to be understood as if they were let forth upon every Covetous Man seing many such have Power to take largely of their Riches for their own use and leave the rest to their Babes Psal 17.14 But they are to be understood as frequently verified in so much as many instances may be given thereof Fourthly He doth again pass Censure upon the condition and course of the Covetous that it is Vanity or wholly Disappointment and Emptiness of Satisfaction and an evil Disease that is a Spiritual Plague upon him spending both his Body and his Spirit From this Learn 1.
here is extreamly Vain being so short and uncertain much like a Shadow that is nothing but Darkness and never continues in one posture but soon changes and soon evanishes which ought to be often considered as a mean to draw Mans heart from seeking Happiness here and move him to provide for a better Life For so is his Life and time here set forth a Vain Life and Days which he spends as a Shadow 8. As Men whose Hearts are wedded to things Earthly before they seek any other Happiness than what the Earth can afford they will place it in providing for these they are to leave behind them or in keeping up their own Memory among Men after themselves are gone So the Lord hath wisely hid from all of them the knowledge of future Events concerning these things wherein they might observe his Mercy toward them For if they should know things to go well after them and better than in their own time they would but vex themselves the more to think that they cannot stay with them or if they should know them to be worse they would but vex themselves with thinking upon the condition of those whom they are to leave behind them Therefore even this should be esteemed a Mercy and should wean Mans Heart from this World as his Portion in that he knows not how things shall go after himself is gone Who can tell him what shall be after him 9. It is fit for awakening the Consciences of Men to pose them with pertinent and rational Question including an Answer in their Bosom which readily Natures light it self or common Reason will suggest to Mens minds For so doth Solomon Catechize the vain Worldling seeking his Happiness in the Earth by these three Questions What is Man the better Who knows what is good for him Who can tell him what shall be after him CHAP. VII THE ARGUMENT THE Preacher in the First part of this Chapter to verse 23. Doth highly commend some things as very fit Remedies against that disquiet of Spirit which is occasioned by the oppression of the wicked and so proving proper means to bring them nearer to their true Happiness and Contentment of Mind As I. He commendeth as the first Remedy against discontent of Mind which marrs true Happiness That good Name or high esteem with God and savoury report with Men founded upon Grace and true Holiness as better than the most precious things in the World wherein most men place their Happiness And The day of the Death of such as preferable unto the day of their Birth ver 1. Upon which occasion he also commends as a fit preparation for Death the frequenting those Places Occasions and Societies where the remembrance of Death is offered as better than haunting these Houses and Opportunities where Feasting and other Carnal Pleasures abound And that because Death which these mournful Places and Companies bringeth to our Mind putteth an end to this Temporal Life and all its Comforts and Crosses which will readily occasion the serious Consideration of the living unless plagued with stupidity as a fit means of preparing for Death ver 2. II. He praiseth that soft and tender frame of heart which the sanctified consideration of Death begets in the Soul beyond that Carnal mirth and joy which is ordinarily expressed by Laughter and other such like Gestures and this as the second Remedy against disquiet of Mind the great hinderance of true Happiness ver 3. And that on the Account 1. That the grave and humble Deportment of the outward Man flowing from Godly Sorrow within contributes not a little unto working of their own and others Hearts unto a promising frame for receiving and retaining true Peace and Contentment ver 3. And 2. That it is the allowed Disposition of those who are endued with saving Wisdom whatever be their own particular Case to have their Thoughts much taken up with such mournful Objects and Occasions for keeping themselves in a humble and sympathizing frame And on the contrary the fool or wicked man tho he be not bodily present yet hath his heart still in the Places and Societies of Carnal Joy and Pleasures whereby he is miserably diverted from the serious consideration of Death and Eternity ver 4. III. He commendeth as a third Remedy against that trouble of Mind which marrs true Happiness an humble submission unto the serious and wise Rebukes of those who whether in a publick or private Capacity have a call from God to represent the evil danger and remedy of Sin As better than wickedmens either glorying in their own or flattering of others in their Sins ver 5. And that because whatever joy or pleasure such may have in following of or flattering themselves or being applauded by others in their sinful Courses It is not long-lived but as a blaze of Thorns maketh a noise and endeth in smoak which woful pleasure and flattering themselves or others in sin he censureth as an empty and vain course ver 6. IV. He commendeth as a fourth Remedy The grace of Patience under the most grievous pressures and injuries the Saints may meet with in and from the World as a great furtherance toward true Happiness ver 7 8 9.10 In order to which He 1. holdeth forth a-sad effect which Oppression and Violence oftimes worketh upon the Godly by reason of their corruption in stirring up their Passions so and driving them to such Expressions and Courses as look like fury and madness ver 7.2 He sheweth the root or cause from which this Oppression especially in Judicatories doth flow viz. From Covetousness and love of Bribes which blind mens Judgement and byass their Affections from Justice ver 7. 3. He presseth this patient and constant holding on in the ways of God notwithstanding difficulties and dangers partly from the consideration of the issue of it which will be sweet though the beginning may be bitter ver 8. And partly from the desirableness both before God and men of a humble and meek Spirit under grievous Suffering above that proud and lofty disposition of Heart by which ordinarily Oppressours are lifted up to their own Destruction ver 8. And 4. He disswadeth from two things which are far contrary to this grace of Patience As First From the very first and sudden motions of Passion or Revenge against the instruments of Trouble and Persons of Oppressours which is the habitual and allowed frame of Heart in those who are void of the saving knowledge of Christ ver 9. And Secondly From that sinful quarrelling at the Lords making Times more troublesome and Burdens heavier than they have formerly been since this will but argue ignorance of the true state of Times foolish presumption in finding fault with his wisdom and unbelief of his Soveraignity ver 10. V. Solomon praiseth saving Wisdom as the fifth choise Remedy against these anxities of mind that are so great an hinderance to true Happiness from four excellent Effects or Advantages of it ver 11 12.
who forsake these courses which the men of this World think their Credit to follow and who take themselves to these Exercises which others would think a Disgrace All others are base and deservedly esteemed so Psal 15.4 For having prest the undervaluing of these things which Worldlings do alone magnify as long Life Riches and the like And being to press these Exercises which they undervalue he commends here a good Name supposing the same to be only attainable by those who forsake the one and take them to the other A good Name is better than precious Ointment 7. It is a greater Sin to blast the Reputation of the Godly and so by Slanders and Reproaches to incapacitate them to do farther Service to the Lord or good to others than to destroy or man the most precious things they have in the World beside for A good Name is better than precious Ointment which is put for their precious things 8. They have not the exercise of their Senses to whom the fame of the Godly the good Report of their Heavenly Graces and Vertues is not savoury and refreshful They prove themselves base who delight not to hear their Graces commended their Vertues praised for the praise of the Giver and provoking of others to imitation of them For a good Name which may be taken actively for the Fame and good Report of the Godly which comes abroad to others is better or more useful for them in a Spiritual sense than precious Ointment 9. The day of the Godlies Death is in many respects preferable to the day of ones Birth whether their own or others For at the day of their Death their Victory over their Spiritual Enemies is compleated 1 Cor. 15 55.57 Their Souls made perfect in Holiness Heb. 12.23 Their Miseries and Griefs are ended Rev. 21.4 And their never ending Rest and Blessedness in the immediate injoyment of God is then begun Isa 57.2 While as mens Birth is their entry into the valley of Tears Job 14.1 the beginning of their Combat with their Spiritual Enemies and their Peregrination from the Lord 2 Cor. 5.6 The consideration whereof should make Death welcome to the Godly when it comes and may comfort Men against the Death of their Friends or Children dying in the Lord For saith he The day of Death is better than the day of ones Birth 10. That which worldly Men value most and yet never obtain that same the Godly finds in a more excellent kind in the way of Holiness which the others abhorr and that which is most terrible to the wicked is made sweet and desirable to the Godly for a Name is that which Worldlings exceedingly long for and never get in the sense wherein it is here commended And Death is that which is most terrible to them and yet the Preacher supposes here that the Godly have the Name better than precious Oyntment and that their Death is sweet and better than the day of his Birth Ver. 2. It is better to go to the house of Mourning than to go to the house of Feasting for that is the end of all men and the living will lay it to his heart SOlomon having commended Death as preferable to ones Birth he comes now to direct all how to make timous preparation for Death And for this end he commends the frequenting of these occasions and Societies where Men are minded of Death particularly the House of Mourning whereby is meant any place or object that occasions Mourning especially the house where one is Dying or hath been lately Dead And where the Friends or those of near Relation are supposed to be left behind sad hearted And preferrs the going thither to the frequenting of solemn Feasts such as use to be about the times of Birth or Marriage And he proves the preference by two Reasons The First is that Death whereof Men may be minded by going to the House of Mourning is the end of all Men not of Mens Being simply but of their natural temporal Being And therefore Men should use all means to prepare for it The Second is That the frequenting of such Societies cannot but in Reason make Living Men unless they be in a spiritual sense Dead and senseless lay to their own Hearts or take to their serious consideration as the expression imports that that will be their own case next to leave others Mourning behind them Hence Learn 1. Mourning for the Death of Friends is very consistent with true Piety providing always it be in moderation mixed with submission to God and comfort drawn from the Faith of the Resurrection 1 Thes 4.13 Yea it is a necessary Duty thereby to testify our natural and Christian Affection to our Relations and sense of our Sin either in Idolizing them neglecting Duty to them or not making good use of them while we had them which calls the best to Mourn when their Friends are removed by Death For it is supposed here that the House where there is any lately Dead is a House of Mourning 2. Men that are exercised even with outward Crosses should not be left alone to Mourn particularly such as are exercised with the Death of their â—ear Relations or Friends their Society should be sought after by others for the comfort of the Mourners and edification of those who visit them that they may be minded of their own Death and of the Death of their Friends that they may shortly be in the case of Mourners or may leave others Mourning for them For it is here supposed also that it is a Duty to go the House Mourning 3. It is not prejudicial to the true Comfort and Joy of a Christian to be frequently minding Death nor should he that would have true Chearfulness decline the thoughts thereof as melancholious and prejudicial to his natural health as Atheists and Epicures do 1 Cor. 15.32.33 but should use all means to entertain them as promoving spiritual Joy when the sutable Comfort against Death is applyed For Solomon who hath prest frequently the chearful use of allowed Comforts commends here the use of such means as may keep Men mindful of Death It is better to go to the House of mourning 4. Though Feasting which is the liberal and chearful use of variety of the good Creatures of God for intertaining mutual love among several persons and provoking one another to rejoice in God upon occasion of Benefits received from Him be of it self and in the season thereof Lawful and a spiritual mind may at such an occasion have many profitable and heavenly Considerations suggested to it provoking it to Admire and Praise the Lord's Bounty and Liberality Ps 104.15 16. His Providence in bringing such variety of Creatures to mens hand Ps 104.15 to Praise Christ for purchasing liberty to use these Creatures which sometimes were unlawful to be used 1 Cor. 10.27 and especially by occasion of these outward Dainties to be minded of the spiritual Dainties that Faith can feed upon in the mean time Luk.
destitut of Saving Wisdom considering their ignorance of the time thereof their unwillingness to and unpreparedness for it and having nothing to uphold their Hearts against it which ought strongly to disswade them from inconsiderat throwing themselves upon the Sword of the Magistrat and for that end move them to perform their duty towards them since no Man hath power to retain his Soul in his Body whe◠God by the sentence of the Magistrate or any other way calleth for it or to 〈◊〉 any thing at that time either to resist or shift Death And that continued i◠wickedness shall not make their escape from it ver 8. And in closing this pa◠of the Chapter he confirms his former Doctrine anent the Happiness of them th◠were indued with Spiritual Wisdom and the Misery of them that were destitute of it from his own experience of the truth of both obtained partly by his own observation of and diligent search into the Works of God's Providence that were within the reach of his elevated Understanding And partly by the Illumination and Inspiration of the Lord's Spirit for communicating thereof unto the Church ver 9. In the Second part of this Chapter the Wise Man by so many Arguments proveth the Vanity of worldly Greatness especially where it is accompanied with the want of Heavenly Wisdom and a constant course of Sin tending to prevent the stumbling of the Saints and to encourage them under their Sufferings from such Men. The First is taken from his own observation of the Misery of some that have been highly advanced in the World while by the abuse of their power they not only prejudge others but often brings Temporal and always if not by Repentance prevented Eternal Wrath upon themselves ver 9. II. He evidenceth this That notwithstanding the high advancement of such Men in their frequenting the places of and concernment in publick Judicatories and Religious Worship yet they should be buried and put under the Earth wherein they placed their Happiness and their Memories which they designed to perpetual after Death shall be forgotten among Men. ver 10. Which he amplifies by giving the Reason why such Men are so bent upon their sinful Courses and oppressing ways namely because the declared Threatnings in Scripture are not presently after their committing Sin put to execution against them ver 11. III. That he may farther shew the Vanity of worldly Greatness without Saving Knowledge and that sinful Courses are not sure ways to preserve from Evil and to guard the Hearts of Saints from stumbling at such Mens Greatness and encourage them under their Oppressions by them he publisheth to the terrour of all such wicked Men especially oppressing Rulers That notwithstanding their fancying that by their long Life affluence of outward Comforts and their multiplied Transgressions they should escape the Judgement of God ver 12. Yet tho he certainly concludeth the Welfare of them that sincerely Fear God and His Goodness for which wicked Men did persecute and oppress them ver 12. he in a powerful and pathetick way denounceth Wrath against them both in general That it shall not be well with them where more is meaned than expressed and in particular That tho' he may have a long Life compared with others yet shall he not prolong his days either to that length he desired or to an Eternity of Happiness ver 13. Which he amplifies First By a description of the Life of such wicked Men that it is but a shadow not so much for the brevity of it as that it is driven on without that substantial and solid Life of Grace and Comfort and as last shall totally as a shadow evanish And Secondly By setting down the cause of all the Wrath that comes upon those wicked Men which also is the Mother of their other Sins to be the want of a Filial Fear of God ver 13. As also he amplifieth the former consolation given to the Godly First By setting down the ground of their discouragement to be That ordinarily tho' the Reason of it be not generally obvious to Men it falleth out in providence not without the Fore-knowledge wise Ordering and Permission of God that the Godly are dealt with in the World as to their outward lot no better than the worst of Men and the wicked as if they were the best of Men in the World which he censureth as a Vanity not as reflecting on the Wise and Holy Providence of God but as it is the fruit of Mens corruption especially wicked Rulers who are instrumental in it and as it proves the Vanity of any earthly condition for affording Men true Happiness ver 14. And Secondly He affordeth a Remedy against discouragement from and stumbling at these Dispensations namely the exercise of Spiritual not Carnal Mirth or Rejoicing ver 15. Which he commendeth partly from the advantage of it that it is the best of it in this Life even under sad Dispensations to be cheerful in the lawful and sober use of the outward Comforts be they great or small which God allows upon them ver 15. And partly from the security of it to them as being God's constant allowance upon them the sometimes through their own default they may be without it which if they will in the way of Duty seek after and improve they shall not be deprived of as much at least of it as may occasion their Joy in Him during the whole time of their Pilgrimage under the Sun ver 15. IV. And Lastly That he may humble the greatest Searchers into Wisdom and various Providences He giveth a modest account 1. Of his serious and extraordinary care and diligence experimentally and affectionatly to know the Affairs both Humane Business and Divine Dispensations upon Earth ver 16 17. Then 2. Of his success in that Study that even the Godly much less the Natural Man with all his Gifts notwithstanding all their pains and advantages of the Word and Spirit Opportunities Abilities Resolutions and strong Endeavours to reach it cannot attain to the full and satisfying Knowledge of the Reasons of God's various Dispensations on the Earth but must sit down and Admire and Adore the depth of His Wisdom in and be humbled under the sense of his ignorance of them ver 17. CHAP. VIII Ver. 1. Who is as the Wise Man and who knows the intepretation of a thing a Mans Wisdom maketh his Face to shine and the boldness of his Face shall be changed SOlomon being in the first part of this Chapter to give several Directions for the manifesting of Heavenly Wisdom in a Christians Conversation in order to the true Peace and Tranquility of his Mind He doth in this Verse First commend the person indued with that Knowledge Who is as the Wise Man The Question may be explained by a Negation There is none to be compared with the Man that hath that excellent Knowledge which Paul commends Phil. 3.8 there is not his Match or Peer in all the
Affairs as these are under the dominion of Providence seing most of the instances he gives in this Book are of that nature Thirdly He enters upon the second part of the Chapter to prove the Vanity of Worldly greatness and doth particularly confirm what he spake concerning the misery of them that are void of Saving Knowledge and that Wickedness will not deliver them that are given to it in the former words by giving an instance in his own Observation of that Dispensation which the Godly are most apt to stumble at to wit the Advancement of Wicked men to greatness and power in the World And proves them miserable notwithstanding that the hearts of the Godly may be guarded against envying of them while he saith one Man Rules over another to his Hurt he means their abuse of of their power and greatness draws on often temporal and always if they Repent not Eternal misery upon them Beside what hath been observed before from his commending his Doctrine from his own Experience and from his pains in acquiring the knowledge thereof Learn 1. Dispensations are never so dark but spiritual Discerners may see the Blessedness of the Godly and the misery of the Wicked even when they are sadest to the Godly and seem most favourable to the Wicked they that have the Heavenly Wisdom may see the Godly feeling no evil thing and the Wicked injoying their Prosperity to their hurt For the Scope of the words before and after implyes the time here spoken of to be very sad and yet Solomon saith he saw these sweet effects of Heavenly Wisdom and the woful case of them that want it which are formerly mentioned All this have I Seen 2. Even those who have attained to the greatest measure of the Knowledge of God and His Ways are not exeemed from streatching their Wit and strength to the outmost for growth and progress therein that which is to be known of God in any of His Dispensations being a Depth that none can sound For even Solomon who had before an extraordinary measure of Wisdom saith I applied my Heart to every work 3. They that would judge aright of any one of the Lord's Dispensations must be careful Students of them all they must not slight any work of his because all though they be many to us make up but one intire Work in God's Hand and every part of that work is a commentary clearing the nature and use of the whole and God's intent therein Therefore did Solomon apply his Heart to every work under the Sun 4. As the Lord doth for wise Ends permit wicked Men to come to Authority over others in the World so hath He the time when they shall come to it fixed and how long they shall have it For it is clear by the consequence of this Ruling to the person who hath it that he speaks of wicked Men and the word Time signifies a set and fixed season wherein One Man rules over another 5. As wicked Mens power tends always to the hurt of these over whom they are set Eccl. 10.16 So it is especially for their own hurt giving them fairer opportunity to shew the latent wickedness of their Heart than they had before whereby they procure to themselves Temporal and Eternal Wrath from the Lord. There is a time when one Man rules over another to his own hurt 6. This Hurt which is incident to men of Place and Power in the World should wean mens Hearts from affecting worldly Greatness as any part of their Happiness For we may look upon this as a proof of the Vanity of such Greatness that it is often found One Man rules over another to his own hurt Ver. 10. And so I saw the Wicked buried who had come and gone from the place of the Holy and they were forgotten in the City where they had so done this is also Vanity HE doth farther illustrat the Misery of Men void of saving Knowledge how great soever they may be in the World And this he doth for the Comfort of the Godly who are opprest by them There are three things wherein such Men place much of their Happiness namely in an Honourable Burial when they are Dead a great Esteem among Men while they live and in the preservation of their Memory after they are Dead As for the First Solomon saith he observed them to have it I saw the Wicked Buried it seems he means a sumptuous and Honourable Burial like the Rich Mans Luk. 16.22 even such an one as so great a Man as himself hath countenanced For the Second they may have that also they may Come and go from the place of the Holy By the place of the Holy may be safely understood both the place of publick Judicaturâ— where the Holy God is said to stand and Judge Ps 82.1 And likewise the place of publick Religious Worship where the same Holy One is in a special way present and his Saints or Holy Ones meet together for his service Isai 64.11 By Coming and Going he means their frequenting and conversing in both these places mainly for upholding their Credit and Worldly interest and it is probable this expression the place of the Holy is so framed as may comprehend both these because meer Politicians and corrupt States-men doe ordinarily make both Justice and Religion a Cloak for their Wickedness And for the Third the Esteem of themselves which they desired should be kept up after they were gone he denies them to have gotten that as to his Observation they were Forgotten among Men not as if it were of it self a Misery to be forgotten among the most part of Men seing it is incident to the Best Eccles 9.15 But he speaks of it as a proof their Misery because they place a great part of their Happiness in perpetuating their Memory as is clear from Psal 49 11. and so the mentioning of their being Forgotten may serve to make them see the Vanity of their temper And this affectation of Worldly greatness and a name among Men which hath this consequent and all the pains Men take to obtain the same he pronounces to be Vanity in the close of the verse this is Vanity saith he which cannot be applyed to their being Forgotten seing it is clear he speaks of such as can leave nothing behind them Savoury or worthy to be remembred Hence Learn 1. The Lord may long spare Wicked men in their Sinful Courses and may not only along their Life heap upon them more eminent proofs of common favour than upon the Godly Psal 73.5 But likwise may suffer that respect to be shewn to their Bodies while their Souls are in the Pit which is sometimes denied to the Bodies of his dearest Saints Psal 79.2 For saith he I saw the Wicked Buried 2. This is the best that can be said of many Wicked men after their Death that they are now put under the Earth the things whereof they sought for their Happiness and this may put
Disadvantages of the state of the Dead considered as hath been formerly exprest and only mentions such as point out the privation of Natural Comforts because these will weigh more with Men who seek their Happiness in this Life than if he should tell them of the Torments of Hell or separation from God's Favour The First is That the Dead know not any thing to wit of the estate of Affairs here As for Example how it fares with their Relations and the purchase they made in the World and so he doth not deny the Beeing of the Soul after separation from the Body nor consequently the essential properties of it such as the exercise of Reason and the like 2. They have no more a Reward he speaks not of the future Reward of their Wel-doing and Evil-doing which certainly abides both Good and Bad Mat. 25.46 but of the temporal Fruit of their Labour and Pains which they have taken in this World at Death they have an end of that 3. The memory of them is forgotten to wit among Men on Earth which is a reason of the former they placed some Happiness in perpetuating their Fame and Memory therefore they are much forgotten and so lose that Reward they looked for 4. Their Love Envy and Hatred are perished which is not to be understood as if these Passions and Affections of the Soul were extinguished at Death the Soul after that retaining its own Nature and doubtless there is perfect Love which casts out all Fear in the Souls of Just Men made perfect and there is also in the Souls of the Damned Hatred and Envy against God and good Men and against one another but he means that these Passions and Affections of the Soul are at Death gone as to the exercise of them upon things in the Earth which they are spent upon while Men live here And because it were long to reckon out all particulars of this sort he closes with a general Neither have they any more a Portion of any thing that is done under the Sun which also explains the former that he denies their Knowledge their Reward their Memory and their Affections only in reference to things under the Sun they have no more to do with these things All which Considerations may wean Mens Hearts from this Earth and may make the Godly content with a small measure of these things seing they that have most of them must after a little time part with them and never enjoy them any more Hence Learn 1. Every Living Man should associat himself with others not in Evil but to receive Good from others and to communicat Good to them For thus he describes every Living Man he that is Joined to the Living 2 How hard soever any Mans Condition may be in this World so long as God continues Life with him he should not altogether cast away his Confidence nor lose his Hope but that there may be a Mitigation or Out-gate nor should any quite hopes of others nor labour to break off their hopes but that their Condition may be better while God continues Life For saith the Wise Man To him that is joined to all the Living there is hope 3 Even this that there is some ground of Hope for every Living Man that there may be a Mitigation of an hard Condition and an out-gate from it and that there is a possibility of Ensuring a better Life should make Men cheerfully submissive to the worst Condition that God's Providence carves out to them Wherefore should a Living Man complain of his Lot seing to him that is joined to all the Living there is hope 4. Necessary Truths may be illustrat by some pertinent Proverb or Similitude commonly used among Men that thereby the Mind may be for a little so diverted from the serious purpose to think of another more common which hath some resemblance with it and represents it of new to the mind that it may shortly turn again recreated to the consideration of it For here Solomon makes use of a Proverb which seems to have no farther Mistery in it than to commend Life though it be mean and afflicted as desirable and so to be made use of for making sure a better A living Dog it better than a dead Lyon 5. They that are in the most abject and despicable condition in the World should esteem their life a desirable Blessing of God seing while they have it they may have ground of hope to do yet farther service to God to attain to a better condition and especially to prepare for and make sure to themselves a better Life therefore doth he commend Life by such a proverb as is applicable to the most base and contemptible Life that any can have in the World a living Dog is better than a dead Lyon 6. The main business of our Life and the special use we should make of it is to mind Death and prepare for it yea it should sweeten our Life though many ways miserable to us that we know we must Die and have opportunity of preparing for Death For however most mens disposition and carriage be as if they did not know that they were to Die but rather as if they were perswaded that they should live here eternally yet because it is so unsutable for mortal men not to mind Death and prepare for it he speaks of it as a thing granted that all know it and as an advantage and commendation of Life that they know so much and have time in their life to consider it for the living know that they shall Die 7. Though Souls departed have undoubtedly the exercise of reason the damned to increase their Torment Luk. 16.27 and the Glorified to increase their Blessedness Heb. 12.23 Yet all of them are without the knowledge of the things of this life wherein Worldly men seek their Happiness as how their affairs are managed how it fares with their Friends and Relations on Earth The damned are so taken up with aggravating their guilt and with thoughts of their Torment and the Spirits of Just men made perfect are so taken up with the Praises of their Redeemer that they consider nothing of things here below whence it follows clearly that they cannot be our Intercessours For the Dead know not any thing 8. Though there be no question of a Glorious Reward of wel-doing after this Life Rev. 13.14 Nor of a just recompense of mens Wickedness Rom. 2.6 yet Death puts an end to all these things which Worldly men take for a Reward of their painâ— in this life such as Earthly pleasures Credit Riches and the like For in this sense Men after Death have no more any Reward 9 Though it be incident both to good and bad to be forgotten among Men yet it is a peculiar punishment to the Wicked that after Death they shall not be remembred by the Godly but with detestation Prov. 10.7 Nor shall the Lord ever think on them to give them any comfort or ease
which is also proportionally the Duty of the Wife Live joyfully with the Wife whom thou lovest 11. The Love of the Husband to the Wife and consequently of her to him is so sutable to the Light of Nature and so expresly commanded in the Word of God that there should not be great need to press it much upon any Christian that hath any thing of the Knowledge or Fear of God For Solomon here supposes and takes for granted that Love is not wanting only he presses the effect or proof of it cheerful conversing together Live joyfully with the Wife whom thou lovest 12. There is no time of Life wherein this Duty of Love and cheerful conversing together doth not oblige married Persons especially the Husband who should preceed in it neither Age Infirmity decay of Beauty Strength nor the want of any other thing which possibly was the first attractive of his Affection should marr his Love and cheerful conversing with his Wife in the Fear of the Lord. Therefore saith he Live joyfully with the Wife whom thou louest all the days of the life of thy Vanity 13. As Men in the midst of their most comfortable Injoyments which they have in this World should have frequent thoughts of the shortness of their Life and the Comforts of it that so they may use these things as if they used them not and as being shortly to leave them So the consideration of the Vanity and Shortness of their Life and of the Miserie 's incident to it though it should not provoke them to excess of sensual Delights as it doth Epicures 1 Cor. 15.32 yet it should incite them to a more cheerful use of these Comforts that seing their time is short they may have the more strength and encouragement to serve the Lord cheerfully For while Solomon is pressing upon Men a cheerful and free use of outward Comforts he minds them twice of the Vanity of their Life which in the midst of these things they are ready to forget and makes the same a Reason pressing the cheerful use of their Allowance All the days of the life of thy Vanity which he hath given thee under the Sun all the days of thy Vanity 14. When we think upon the Vanity of this Life we should consider the same as carved out to us by the Lord to humble us in the sense of our Sinfulness to wâ—an our Hearts from it and make us the more thankful for any Comfort we have in it For speaking of Man's Vain Days he calls them The Days which God hath given 15. Though the Children of the Lord should think the best of their earthly Enjoyments unworthy to be their satisfying Portion Ps 73.25 26. and should esteem them all miserable who have no better Ps 17.14 yet are they to look upon their outward Comforts such as Meat Drink Cloathing and any comfortable Society with those of their Relations as a sufficient temporary Reward of all their lawful pains about things worldly they should thank God that suffers not even their Labour of that sort to go unrewarded and should not repine or marr their own Comfort by Discontentment because they have not a greater measure of these things For this is the last Reason of the Cheerfulness which he presses That is thy Portion not their best but their temporal Portion or Reward of their Pains in the duties of their lawful Callings in this Life and in thy labour which thou takest under the Sun Ver. 10. Whatsoever thy Hand findeth to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the Grave whither thou goest THe Preacher giveth here a second Direction for making the Life of the Godly comfortable unto them and for their right improving of the Comforts of it mentioned in the former namely that Men should vigourously prosecute the duties of their Calling in the due season thereof Whatsoever thy Hand finds to do saith he do is with thy might He doth not hereby proclaim Licence to Men to do any thing that is in their power seing Men have often power and opportunity to act the greatest Impieties Mic. 2.1 But the meaning is that the outmost of that Ability which God gives especially the strength and comfort which is received by the use of his Benefits should be put forth in the vigorous going about of the Duties of our particular Stations in the season and opportunity thereof And this he presseth by a Reason For there is no work nor device nor knowledge nor wisdom in the Grave c. which is not to be understood as if there were an end of Men at Death as there is of the Beasts but the meaning is that in the state of separation of the Soul from the Body there is no ploting nor acting for the Honour of God or promoving of our own Happiness as now there is And seing every Man is Posting as the last Word in the Verse signifies toward that State therefore he should improve all his Strength and the Comforts of this Life for incouragement in his Duty Hence Learn 1. The Lord's Liberality to Man manifested in the variety of the outward Comforts of this Life should be improven for making him serious and diligent in the duties of his Calling watching every opportunity thereof and laying out all the strength and cheerfulness of Spirit which he hath acquired by the good things of God in doing him Service else his Table is a Snare to him and his Comforts are turned into Curses For this is inferred upon the former large Allowance of God which he prest Men to make use of cheerfully Whatsoever thy Hand findeth to do do it with thy might 2. Men have often both opportunity and power of doing Good which they thrô neglect and carelesness are ready to let slip which is a very bad return to God for his Liberality Therefore the Spirit of God finds it necessary to stirr Men up to take hold of every opportunity of Duty as a proof of their thankfulness to God for his Bounty Whatsoever thy Hand finds to do do it c. 3. The outmost of our Ability is to be shewn in the discharge of every commanded Duty considering what is the hazard of negligent doing the Work of the Lord Jer. 42.10 and that the more Fervent Serious and Vigorous we are in walking in the Ways of the Lord the more our Strength will grow Prov. 10 29. Therefore saith he Do it with thy might 4. As the opportunity of these Duties whereby we Honour God and promove our own and others Salvation is confined within the bounds of this Life so the consideration hereof should make Men sharpen their Wit in Ploting ways of Honouring God and doing good to their own Souls and others and put forth the outmost of their Abilities for these Ends For he gives this as a Reason of Mens seriousness and diligence in their Duty while they have opportunity That There is no work nor
attaining to what is prest in the former namely the removal of Sorrow from the Heart And put away evil from thy Heart 10. Men will never rightly reform the Ills of their practice especially Sins of their Youth till they be sensible of their Original Pollution which doth encline them to sinful Courses even from the very Morning of their Life or as the Word translated Youth signifies the breaking of the Day of their being in the World For Original Sinfulness is held forth in this Expression which is brought in as a Reason why Men should be serious in reforming their actual Transgressions For Childhood and Youth are vanity 11. The sinful Delights of Youth are transitory and those hot furious Motions of Passion Lust and the like will soon evanish the consideration whereof should move Men to the study of Mortification timously that they may leave their Lust ere their Lusts leave them For the Vanity here spoken of is mainly to be understood of the transitoriness and speedy evanishing of youthly Pleasures and the same is brought as an Argument for the study of Reformation For Childhood and Youth are vanity CHAP. XII THE ARGUMENT IN the First Part of this Chapter contained to the 8 Verse the Preacher continueth his purpose begun in the end of the last Chapter which is to stirr up Men to a serious and timous preparation for Death and Judgement And in order thereto doth 1 press the exercise of a Duty very fit and necessary for that end to Remember their Creator c. ver 1. where 1 we have the Duty it self which is to Remember a Word importing a clear up-taking of God and His Attributes an affectionat and cordial Trusting in Him and an Engagement to the Duties of New Obedience ver 1. 2. The season fittest for discharge of that Duty not only the present Now but the time of Youth ver 1. And 3. The Argument whereby he presseth this Duty taken from the sad Condition that every Man is to expect under Old Age with reference to the Trouble and Afflictions incident to it and the continuance of these Afflictions upon him and the Language that such will have at such a time far different from what they had in their Youth ver 1. 2. He doth negatively describe the fittest Opportunities for the performance of these Duties necessary in order to the preparing for Death as that it should not be deferred till the Miseriei of Old Age creep on nor till the frequent Returns of outward afflictions especially Diseases ver 2. In the dimness of the bodily Eyes the usefulness of external Lights and the fatling of the Reason held forthly the Allegories of the Sun Moon and Stars being darkned and in the continual succession as one Cloud or Shower after another cometh in time of Winter of one Trouble after another ver 2. 3. The Preacher positively evinceth the time of Old Age not to be so fit an Opportunity for making peace with God in order to preparation for Death as the time of Youth and Health an old Mans Body being so beset with Death as a beseiged Castle that the Arms and Hands called the Keepers of the House do shake the Legs and Thighs the strong Men grow feeble the Teeth the Grinders turn few loose and unfit for preparing Meat for the Stomach and the Eyes which took out at their Holes as Windows grow dim and weak ver 3. 4. He by several other Metaphors describeth the dissolution of this House of Clay or earthly Tabernacle as by the Shutting of the Doors in the Street importing the unfitness of the Mouth and Lips to speak or Throat which are the Doors of the Tabernacle to let down Meat By the low sounding of the Grinders holding out the small noise Old Men throw want or weakness of their Teeth make in their Eating by his rising at the Voice of the Bird thereby signifying the unsoundness of his Sleep and by the Daughters of Musick brought low thereby discovering the weakness of all these Organs of the Body made use of either in uttering or receiving of melodious Sounds ver 4. By Old and Dying Men their being afraid of that which is high and their Fears in the way insinuating their want of Strength and Courage by the flourishing of the Almond Tree holding forth the increase of Gray Hairs as a sore-runner of Death by the Grashoppers being a Burden shewing their Weakness to be such as that the weight of a Flie shall be a trouble to them And by the failing of the Desire both after lawful and unlawful Objects ver 5. The ground of all which is because Man is going to his unchangable Estate ver 5. and his Friends have given him over for dead and begun their mourning for him ver 5. By the loosing of the Silver Cord holding forth the decay of the natural Life and Spirits or Marrow of the Back-bone and Arteries of the Heart which thence convoy the Spirits to other places of the Body By the breaking of the Golden Bowl whereby is meant the Skin containing the Brain which having the Pores of it much opened to admit of what is prejudicial fortokeneth a Decay of the Body in old age By the Breaking of the Pitcher at the Fountain by which is meaned the obstruction of a Vein in the form of a Pitcher coming from the Liver here called the Fountain betokening Decay and Death ver 6. and by the Wheel broken at the Cistren by which is meant the Lungs which as a Wheel are in continual motion till by watry Humours and Flegm falling down in the Stomach they be impeded and so brings Decay and Death ver 6. All which drives the Preachers Scope in the ver 1. to prepare for Death in time before these things fall out by remembring their Creator in the days of Youth And 5. This First part of the Chapter is shut up in giving a short sum the Tabernacle being dissolved as is before described of Mans future state both as to the Body that it being Dust in its first original returns thereto till the Resurrection and also as to the Soul called here the Spirit because of their immaterial substance and resemblance to God that it shall return to God to be disposed of eternally by Him Which also may perswade to the Duty of preparing for Death ver 7. In the Second Part of this Chapter from ver 8. to the end the Preacher sums up this purpose and the whole Book wherein 1. He asserts as the substance of this Book the vanity and insufficiency of all humane Things for directing Man to true Happiness ver 8. 2. He commends the purpose contained in this Book 1. From the Preacher himself and his qualification of Wisdom ver 9. As from the Improvement he made of this for the good of the Church ver 9. As from his Diligence and Assiduity in his Work ver 9. As from his not resting in any measure attained but seeking out carefully
hath The Teeth for Grinders to prepare the Food for it And the Eyes as Watches to espy Hazards that they may be prevented This House should be kept out for Christ's use the Temple of whose Spirit it is and not rendered up to be a Habitation for Satan and these Armies of unclean Lusts which are Souldiers under him All the Members should be made use of as Weapons of Righteousness to keep it out against Temptations as well as against outward Hazards For so doth the wise Man here set out this humane Body under the Similitude of a stately House or fortified Castle while he saith The Keepers of the House shall tremble and the strong Men shall bow c. 2. Death the King of Terrours will give such a sore Assault to this House of the Body that let Men defend and supply it as they will it must be at last surrendered to Worms and Corruption to dwell in they are happy who timously make sure a House not made with Hands for their better part For they shall get this House again in a more glorious and durable condition For it is here clearly held forth that when Death approaches all the Officers and Servants of this great House shall be put from their Imployments In the day when the Keepers of the House shall tremble and the strong Men shall bow themselves 3. Men that are now acting Wickedness with both their Hands greedily making them Weapons of Unrighteousness whether to serve their own Lusts in Gluttony Drunkenness and other carnal ways or to wrong others by Oppression shedding of Innocent Blood and the like in which the hands are mainly Instrumental ought to be put in mind of this that there is a day certainly abiding them and swiftly coming upon them wherein these hands shall not be able to act after that manner nay not so much as to hold a Drink to their own Head for Trembling that by these and the like considerations they may be moved to make better use of them to stretch them often out in Works of Charity to lift them often up in Prayer and Praise and imploy them in such other lawful Exercises as may be comfortable to them in Death For every Branch of this description of the Decay of Mens Bodies ought to be improven for pressing the main use of preparation for Death and hath its own peculiar influence for that end so might Men have Peace and Comfort In the day when the keepers of the house shall Tremble 4. While Men are able to stand or walk it concerns them to look how they use their Legs that they be not Proud of their Strength while they have it that they imploy it not in walking after their Lusts but in running the way of Gods Commands And that they often bow their strong Men to God in Prayer for strength to other Duties so may they make sure to themselves that they shall have below them the everlasting Arms of him whose Legs are as Pillars of Marble and his Rod and Staff to support them in the Day that the strong Men how themselves For this part of the description to wit the decay of the Strength of the Legs requires some suitable preparation for it 5. As the Wisdom and goodness of God should be much acknowledged in giving Men such durable and fit instruments as their Teeth for grinding and preparing their Food and these same not be used in making Provision for the Flesh to fulfil the Lusts thereof but in Eating for Strength to serve the Giver of them so while Men have the use of these they should look upon them as fading and consider that as they brought them not with them into the World so it is likely they should carry few of them hence if so be they live to Old Age And while these Grinders are able to Exerce their office Men should be careful to feed upon Jesus Christ the Bread of Life which their ordinary Food should represent and mind them of For this will be the true preparation for this Day When the Grinders cease because they are few 6. As Mens Bodily Eyes are to be highly prysed and Holily used in Reading the Word and beholding the Works of God for bringing into their Souls matter of His Praise and not to be made Emissaries for bringing in Temptations and fewel to Mens Lusts 1 Pet. 2.14 So while we injoy them we should often remember the time when we shall be deprived of them and by the thoughts thereof be moved to use them well considering that the abuse of them will make the want of them very grievous For the Preacher doth here mind Men of the Darkening of them as a motive to prepare for Death by the right use of them and to study to get the second sight which is Faith beholding him that is invisible reconciled thorow Christ so shall there be true Comfort In the Day when those that look out at the Windows shall be darkned Ver. 4. And the door shall be shut in the streets when the sound of the grinding is low and he shall rise up at the voice of the Bird and all the Daughters of Musick shall be brought low HE goes on to describe farther the dissolution of the Earthly House of our Tabernacle in several particulars whereof four are in this verse The First is The Shutting of the Doors in the Streets in which words there seems to be a Metaphore taken from the Custome of these Houses where sick persons are they keep the Doors which open toward the Streets closs that the Sick be not desturbed by any going out or coming in And it may signify this much in general that while Death is drawing near correspondence between the dying Man and the World is now given up as Men shut their Doors at night when they are making toward their rest and so the words have a truth literally in regard that visits become ordinarly a burden to Dying Men. The Doors also may be taken Metaphorically for these Organs or Instruments of the Body such as the Mouth Lips Throat and the like whereby Speech is conveyed to others and Meat passeth down to the Stomach These Doors are shut when the Dying Man becomes unable to put forth Speech or to make use of Meat and Drink As for the next expression when the sound of the Grinding is low There is in it also a Metaphore taken from the decay of the sound of Milns when the Water fails and it is most clear to understand this as holding forth the consequent of the ceasing of the Grinders spoken of in the former verse because the Teeth are few they make no such sound in breaking the Food as they were wont to do when the Man had Health and Strength And this according to the construction of the words in our translation hath connexion with the former as the cause of it the Doors formerly explained are shut where there is no power in the Teeth to prepare Food for
or as the Original is to the house of Eternity or Ages whereby is meant that estate wherein the Soul must be Eternally without any farther change And for the last Expression the Mourners going about the Streets the meaning of it is that the Man being now given over as Dead the persons made use of in these times to Solemnize the Funerals were already conveening and waiting on Or the Dying Mans Friends are now going out from him and already beginning their Mourning for his Death It is Wisdom before this time come to make sure work of Reconciliation with God in Christ and to provide some sutable consolation for the Spirit while the Body shall be in this Condition Hence Learn 1. So long as Men have that much Natural Strength and Courage as to walk up and down without fear of the ordinary Impediments and stumbling Blocks that â—ly in their way it concerns them to imploy their Strength well to walk in fear of offending the Lord all the day long Prov. 23 17. to make sure their peace with him who is most high that he may not be a Terrour to them in the day of Evil Jer 17 17. to have their Faith of an interest in God so well fixed that they may not fear to walk thorow the valley of the shadow of Death Psal 23.4 to lay up in time some sutable consolation against the continuance and Extremity of Temporal Trouble the Terrour and Pain of Death and every other thing that may be fearful to them in their way to Eternity And to have so much use of Sanctified Reason and Faith as may discover every thing that may present it self as terrible to the natural Man to be no cause of fear banishing Faith For this is true preparation for the case here described when man shall be affraid of that which is high and Fears shall be in the way 2. As Men should always look upon Death as hasting toward them and so learn to Die daily 1 Cor. 15.31 so especially when signs of the Decay of their natural Strength appear upon them they should then esteem themselves near the end of the Winter of this Life and labour to have Grace so Lively that in regard of the Exercise of it they may Flourish even in Old Age Ps 92.12 And study to have their Hoary Head found in the way of Righteousness a Crown of Glory to them Prov. 16.31 And while they are Young and Strong not to Glory in such Excrementitious things as their Hair which will shortly be like the Almond Tree so shall they prepare for this state set forth under this similitude and the Almond Tree shall Flourish 3. Men that have most Strength of Body should look upon the same as a very fading thing and so not to be trusted in or imployed in serving their Lusts Isai 5.22 but in hearing Christs Yoke whether of Duties Mat 11.29 or Crosses Lam. 3.27 so may they have true Comfort And may cast their burden upon the Lord with confidence that he shall sustain them when this shall be their case which this Allegorick expression holds out and the Grashopper shall be a Burden 4. God will once before men go off this World cut off all their Desires from Earthly Objects that Wicked men finding themselves to abhor these Sinful Delights which once they did so ardently desire may be the more convinced of their Folly and Madness and that the Godly finding their lawful Earthly Delights loathsom to them may Rejoice that Delights of a better nature are abiding them the consideration whereof should move all to mortify their sinful and moderat their lawful desires after things Earthly and to have their Hearts filled with Heavenly Desires which shall be satisfied and yet shall never fail Philip. 1.23 For this is the best preparation for this Condition Desires shall fail 5. When Ministers make use of Allegories to Illustrat the Truth they ought to join therewith such plain expressions of the meaning of them as may clear the Scope they aim at least continued Allegories breed Vanity and Wantonness of the wit divert the mind from delighting in the simplicity of the Truth and form in the Heart misapprehensions thereof Therefore doth Solomon in the midst of these Allegories insert some plain and proper expressions such as this is Desire shall fail 6. Though the Men of this World whose best portion is in this present life promise to themselves a perpetuity of injoying things Earthly Ps 49.12 2 Pet. 3.4 yet they shall find them selves within a little miserably disappointed they shall find that this is not their Home it were Wisdom to look upon their Mansions here as short Homes to them and upon themselves as Strangers and Pilgrims that so they might give all diligence to ensure to themselves Everlasting Habitations For when Death comes Man goes to his long Home 7. After Death there is no change of the state of Souls as to their Misery or Felicity they must for ever remain either with Satan in his prison or with Christ in his Fathers house where there are many Masions and consequently there can be no such place as the Purgatory which the Romanists Dream of For thus doth Solomon describe the state of Man after Death he goeth to his long Home or to his House of Eternity or Ages 8 While Men have comfortable Society with their Friends God would have them thinking upon the day when they must leave them Mourning behind them that by the consideration hereof they may be stirred up to make Conscience of duty to them that so they may not part with them with a Conscience accusing them for neglect hereof and that their Friends loss by their Removal may be compensed by the biding fruit of their pains toward them and they may have no ground to Mourn for them as those that have no hope so shall the Dying Man have Comfort within When the Mourners goe about the Strets Ver. 6. Or ever the Silver Cord be loosed or the Golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cisterâ— ALthough this Verse may be understood literally and in that sense may be usefully applyed to the Scope that Men should Remember their Creator which is to make sure work of their Peace with him before they be deprived of all their outward Ornaments and necessary Commodities of this Life or the Instruments of their Imployment whatsoever it be yet it seems most sutable to the strain of the Preacher in the former purpose to look upon the Words as containing so many sweet Allegories or Similitudes to set forth the decay or dissolution of the most noble parts of this earthly Tabernacle The Similitudes are borrowed from a Fountain or Well about which is built some curious Engine for drawing up the Water with a silver Cord or Chain to let down a golden Bowl or Pitcher or some such Vessel to lift up the Water which Similitude doth fitly point