to our apprehension the Godly should be we ought thereby to be led to the believing consideration of this that God would have us taking other grounds whereupon to conclude his Love and favour or his displeasure and indignation toward us For as a proof of that that neither Love nor Hatred can be known by the things before us this is given All things come alike to all there is one event c. 8. So excellent is a reconciled state in regard of the many priviledges they have who are in it and the many divine qualifications wherewith they are endued that they have many Stiles and Titles of honour wherein they comfort themselves against all sad Events and against the community of their lot here with that of the worst of men For here several of their Stiles are reckoned out by Solomon Righteous Good Clean such as Sacrifice and fear Oaths 9. So woful is the case of unreconciled Souls and so many are the parts of their perversness that few words cannot express the same therefore Solomon here makes use of many to design them that are not beloved of God They are Wicked Unclean Sinners such as Sacrifice not Swearers 10. The Lord looks upon them whom he Loves as they are in Christ and reckons them by their better part and according to what he intends to make them at last Though they be in themselves Unrighteous Unclean Wicked Slighters of his Worship and Prophaners of his Name yet because they are considered in their Cautioner they get all the contrary Names Righteous Clean Good c. 11. Only those who have fled to Christs Righteousness and so are made Righteous are the persons who may conclude themselves favoured of God and all that have done so are made in some measure conform to their Heavenly Father in goodness they are also made to purify themselves even as he is pure they are tender and conscientious of his Worship especially his publick Ordinances and so are they of any lawful ingagement they have taken on for these go all together and by the contrary those have no ground to think otherwise of themselves than as in an unreconciled state or of their way as hateful to God who are restless in the course of their Sin as the word Wicked signifies who are living under unrepented of guilt and daily defiling themselves farther by serving their Lusts who neglect or slight the Worship of God and prophane his Name For these and the like are the marks whereby men may judge and be able to discern whether they be in a state of favour or not For Solmon having denied Love or Hatred to be known by outward events which come alike to good and bad he doth with all give such a description of them that are beloved and them that are abhorred of God as all may know their state and be able to judge of it while he saith There is one event to the Righteous and to the Wicked to the Good and to the Clean and to the Vnclean c. Ver. 3. This is an Evil among all things that are done under the Sun that there is one event unto all yea also the heart of the Sons of men is full of evil and madness is in their heart while they live and after that they goe to the Dead HEre is the Fourth observation which the Lord Spirit taught Solomon to make upon his Dispensations and mens disposition and carriage in order thereunto and according to his professed purpose in the first words of the Chapter to make clear to others and it is concerning the ordinary effect which the equality of Events spoken of in the Third Observation hath upon the most part of men There is an Evil saith he among all things that are done under the Sun that there is one Event c. Which cannot be understood as if he were censuring the holy and wise providence of God in permitting and ordering it to be thus that outward Events should be common to good and bad But the meaning is that as Afflictions to the Godly are of themselves Evil grievous and bitter to their flesh and often corrections for their Sins and upon the other hand Prosperity is an Evil to the Wicked as it is a heaping of Coals of fire upon their head So mainly this equality of Events to Good and Bad is Evil in regard of the bad use that most men by Reason of their corruption make of it especially Wicked Men who therefore shake off all care of Piety and wax bold in their Sins seing they prosper so much in them and in so far as Corruption is unmortified in the Godly the sight of this equality of events becomes an evil to them discouraging them in their Duty and often inclining their hearts to side with Wicked Men in their course as appears by Psal 73.10 c. And this he calls an Evil among all things or as the words may be rendered an Evil above all things to point out the frequency or rather the hainousness of this abuse of the Lords Dispensations for so the Hebrews do sometimes express the Superlative degree Prov. 30.30 Next He explains how this is an Evil to Wicked men in two expressions their hearts are full of Evil which may be either taken for the cause why they make a bad use of their Prosperity even because they are void of the Grace of God and full of contrary Evils or rather for the effect of their injoying Prosperity and observing the afflictions of the Godly they give up themselves to all sorts of Wickedness as if God were not displeased with their way or would never be wroth with them seing he seems so in his Dispensations to favour them And this he inlarges by another expression Madness saith he is in their Heart c. Or as the word Madness signifies Boasting Pride and Insolency in their Sins take up their Hearts all along their Life And Lastly He shews what shall be the end of their course after that saith he they go to the Dead which is not simply to be understood of their going to the state of the Dead abstracting from their future and eternal state seing that is common both to the Wicked and Godly but the Death he speaks of is that which is the wages of Sin to the Wicked that is temporal Death puting a period to their Prosperity and sinful courses and making them enter into Eternity of torment which is the second Death And this is spoken to deterr them from their sinful Courses Hence Learn 1. These favourable and prosperous Dispensations which wicked men meet with and which they should take for invitations to Repent for former abuse of Gods goodness and as engagements to his service and obedience who deals so liberally with them are turned by them into occasions of Sinning made fewel to their Pride Hos 13.6 and contempt of the threatnings of the word Psal 73.9 so do they heap upon themselves by their abuse of these
be busie in observing what may be known of God that may draw their Affections to Him and engage them to His Service and after disappointment of desired success and darkness remaining must renew their endeavours in the use of one commanded mean after another For so was it with Solomon I applied my Heart or as the Original may be rendred I and my Heart went about together to search and seek out Wisdom what he could not find out by Searching he sought out which is one endeavour after another 7 They that would judge aright of the Lord's Dispensations must labour to see by the light of the Word and Spirit what Reasons there may be for them As for Example why the Lord suffers His people to be brought so low in the World even that He may humble them and prove them and do them good in the latter end Deut. 8.16 And why He suffers wicked Men to prosper even that if they will not by His Goodness be led to Repentance they may be the riper for Destruction Rom. 2.4 Ps 92.7 that so we may satisfie our own minds and be able to give a Reason to others of what we profess to know For this was one thing that Solomon made his study To know the reason of things 8 That which is truly good is more clearly seen when we consider the evil that is contrary to it The Beauty of Holiness and excellency of Saving Knowledge is illustrat and best seen when the deformity of Sin the madness and unreasonableness of these Courses which natural Men take to come at their imaginary Happiness are compared therewith For Solomon took this way He gave his Heart to know Wisdom and to know the wickedness of Folly even of Foolishness and Madness 9. As every Man who is not indued with Saving Wisdom is desperat in Wickedness and extremely Mad in following the course that will be his ruine So there is such a height of wickedness and perversity in his way that it is not easy to express the same For Solomon multiplies words to that purpose as if it had been difficult for him to express it while he calls it The wickedness of Folly even of Foolishness and Madness 10. The knowledge of the evil of Sin the madness and Folly that is in Sinners way the desperat wickedness that is in their Hearts while they are in pursuit of their Lusts is one part of Saving Wisdom which all should study that would be truly happy For this is it which Solomon endeavoured to know The wickedness of Folly even of Foolishness and Madness Ver. 26. And I find more bitter than Death the Woman whose Heart is Snares and Nets and her Hands as Bands whose pleaseth God shall escape from her but the Sinner shall be taken by her THis Wise Man having regrated the imperfection of his Knowledge notwithstanding of his most serious inquiry after it formerly mentioned he doth here and in the following words give instances of some success he had of his pains The First is concerning the Evil of sinful Pleasures particularly the satisfying of the Lusts of the Flesh And in setting forth this he doth First describe a Whorish Woman from two things The 1. is That her Heart is Snares and Nets the meaning whereof is That her Heart being under the power of her Lusts doth catch every Temptation to that Sin of Uncleanness which is explained by that Expression Ps 41.6 The Heart gathers iniquity to it self And likeways that her Heart is full of subtile Plots and Insinuations to insnare Men and draw them to her desires as Fowlers and Fishers have their Nets and Baits to entangle Birds and Fishes which are the Metaphores in the Words 2. That her Hands are as Bands whereby are meant her powerful Stratagems to hold Men fast Slaves to her and their own Lusts Next He giveth some Arguments to deterr the Hearts of all from being entangled with Temptations of this sort 1. That he himself had found in his own experience and did in part yet feel the bitterness of giving way to that Sin of Impurity which is so Bitter that Temporal Death is to be preferred to the base Slavery of it By which it seems very clear not only that Solomon was a true Penitent but that this Book hath been written after and in testimony of his Repentance seing at the writting hereof his Uncleanness was so bitter to him that he cannot express it but by calling it more grievous than Death it self to wit Temporal Death which only deprives Men of their Natural Life and the Comforts of it but these sinful Pleasures deprive them of Spiritual Life and the Comforts of Communion with God 2. That the Man who is Favoured of God in a special way shall escape such Temptations that is either he shall not be entangled with them or shall be mercifully rescued from them and consequently as himself expresses this same purpose Prov. 22 14. they must be Abhorred of God who are given up to them 3. That this Sin of Uncleanness is often the punishment of other Sins The Sinner saith he shall be taken by her By the Sinner is not meant every one that deserves that Name for then all should be taken but by the Sinner as is usual in Scripture when that Name is opposed to the Godly or the upright Person is meant One given up or giving himself up to Sin and making a Trade of living in it such a Man is justly left to fall into this most bitter and abominable Sin of Uncleanness Hence Learn 1. Whatever dissatisfaction sincere Students of Saving Knowledge may have with their measure they shall be sure to find success in that which tends most to their true Happiness and to the preventing of their Eternal Ruine For Solomon having regrated his short-coming in the study of Wisdom before cannot but acknowledge that he was not altogether unsuccesful And I find more bitter c. 2. To feel experimentally the bitterness of Sin and to have a lively representation of the hazard of living in it is not the least part of the success of Mens pains for Saving Knowledge For without this they can know nothing Savingly Therefore this is one Instance which Solomon expresseth as a Blessed Fruit of his pains that he found sinful Pleasures More bitter than Death 3. However Sinners apprehend much pleasure in Sin when they commit it yet there is a woful Sting afterward and much Bitterness in the latter end of it every Penitent finds it in mercy so Bitter to him when his Conscience is wakened that he would rather venture upon Temporal Death than enjoy his sinful Pleasures again And impenitent Sinners find it so in Wrath here sometimes by the Stings of an accusing Conscience especially while Poverty Disgrace and loathsome Diseases making their Lives Bitter are upon them Prov. 5.11 and always at Death and after it to Eternity Eccles 12.1 c. So that all that ever took pleasure in Sin shall be
things Wrath against the day of Wrath For he speaks mainly in reference to Wicked Mens abusing this Dispensation that they prosper as much yea often more than the Godly while he saith There is an Evil among all things that are done under the Sun that there is one Event c. also the Hearts of the Sons of men are full of Evil c 2. Mens abusing of outward success and Prosperity to imbolden themselves the more in Sinning against God it common among all that are unrenewed and is a most hainous crime being a Sin against the goodness and long suffering of God and the occasion of many other Sins for both the commonness and hainousness of it are imported in this expression There is an Evil among all things done under the Sun 3. Though it be an ordinary delusion among men to think their Hearts good were their way never so vile yet not only are the Hearts of all men naturally altogether void of any thing that is good and that is the cause why they abuse to licentiousness the goodness of God manifested in his Dispensations but likwise the more of his Goodness they meet with their Wickedness grows the more their vitious habits contempt of God love to their Lusts hardness of Heart and spiritual security grow upon them for this may be either taken for the cause why they abuse their Prosperity to grow thereby Mad in their Sins or for the effect of their abusing of it The hearts of the Sons of men are full of Evil. 4. As unrenewed men especially in Prosperity do ordinarly go Mad in their Sins violently prosecuting their Lusts boasting and Glorying in their sinful ways as if there were no account to be given thereof as the word Madness signifies So what ever use of their wit they may have to plot mischief to execute their purposes and carry on their Plots closely they are really Mad incapable of any wholsome counsel destroying their own Souls and taking pleasure in so doing like Mad Men For saith he Madness is in their Heart 5. While Men abuse the Lords Dispensations by flattering themselves in their Sins and perswading themselves of his love and favour notwithstanding of their Wickedness because they prosper there is a spiritual distemper and Madness upon their Spirits For it is mainly in reference to the mis-judging of the Lords Dispensations and making this wrong use of them that he saith Madness is in their Heart 6. Men void of Saving Grace never weary of their Mad and sinful Courses while Life or Strength continues after they have along their Life abused their prosperity by Pride Insolence Oppression and Slighting of God even when Death draws near they but grow yet more Mad in Sin repining against God and his Providence because they cannot longer enjoy their sinful Pleasures and so they carry their Sins to the very Gates of Death with them For saith he Madness is in their Heart while they live and after that they go to the Dead he speaks of their sinful Courses as having an immediat connexion with their very Death 7. As Temporal Death shall put an end to the sinful Pleasures of Wicked Men so eternal Death shall then begin to seize upon them whereof the Servants of Christ should often put Mad Sinners in mind whether they will believe or not For there is more in this last Expression than a simple minding Men of Natural Death which is common to all And after that they go down to the Dead Ver. 4. For to him that it joined to all the Diving there is hope for a living Dog is better than a dead Lyon 5. For the Living know that they shall dye but the Dead know not any thing neither have they any more a Reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe Preacher giveth here two Considerations serving to work the Hearts of the Godly to a cheerful Submission under an hard Lot in the World and to stir up all to use their Life and the Comforts of it well that so they may prepare for Death The One is That the meanest or most afflicted Life hath some Advantages with it which being improven may make Men digest the Afflictions attending it The Other is That they who have the most prosperous state in this World must part with all the Comforts of it at Death And so the Words may be also looked upon as containing the Reason of Mens madness in abusing the Lord's Dispensations as is exprest in the former Words namely their inconsideration of the Advantages of Life and the necessity of parting with all the Comforts of it at Death In setting out the First he commends the state of natural Life while he saith To him that is joined to all the Living which is a kind of description of any Living Man and commendation of his state 1. From the Social temper which he ought to have and the Advantage he hath thereby There is hope how sad soever his Condition be he may have hope that it may be better or there is ground of hope to him if he make use of his Life that he may get all the troubles mitigate and sanctified and so may prepare for a better and this he doth illustrat by a common Proverb A living Dog is better than a dead Lyon which is a Speech applicable to many Purposes and according to the matter in hand the meaning of it is that a Living Man who hath the most abject and contemptible Life for such a Man useth to be set out by the name of a Dog in Scripture as 2 King 8.13 is Better that is he may be more useful for himself and others than the Greatest Man now being Dead Here it would be considered for clearing of the following purpose that while he compares the Living and the Dead and preferrs the Former to the Latter he doth not speak of the Dead considered as to their future Eternal State for so they are beyond all comparison either better or worse but abstracting from that considers them simply as by Death deprived of Natural Life and the Advantages thereof 2. The Second Thing that commends Life is That the Living know that they shall Die That which none can be altogether ignorant of who have the use of Reason and which all should actually consider he speaks of as agreeing to all and this is a great Advantage if it be improven that Men knowing this may while they have opportunity prepare for Death loose their Hearts from their earthly Enjoyments from which Death at last will separat them use their Allowance cheerfully for their incouragement in God's Service and comforting of themselves against the Afflictions of their Life which is the Scope Now in opposition to these Advantages of Life he comes in the next place to point out the
The Lord in Wisdom and much mercy to his Church and People hath moved the most eminent of his Saints to Registrate not only their own failings that were gross and visible but likewise some of their most secret sinful suggestions that others inferior to them may take warning to watch over their hearts and that Souls vexed with the thoughts of their own matchlessness in guilt because of such inward sinful suggestions as frequent their hearts may thence have some relief and comfort Therefore is Solomon here directed by the Spirit of God to express his own rash and sinful apprehensions Then said I in my heart And why then was I more wise 8. Whatever conflicts the Children of the Lord may have with temptations they will at last get the victory when his Spirit returns with his lively Operations and then they will pass censure upon their own rashness see Psal 77.10 and will be content to publish the sinful Language of their heart for the Glory of God their own further humiliation and the warning and comfort of others For Solomon having said in his heart Why was I then more wise he saith he said in his heart again that this also is vanity Verse 16. For there is no remembrance of the wise more then of the fool for ever seeing that which now is in the dayes to come shall all be forgotten and how dieth the wise man as the fool HE inlarges further the ground whence these sinful suggestions mentioned in the former verse had the rise in his heart namely the equality of events befalling the Morally Wise and the Sensual Voluptuous Man whereof he giveth here two instances which have very useful Truths in them though they do not bear the Conclusion which his corruption while he was estranged from God drew from them to wit The condemning of himself for the study of Mâ—â— Wisdom The first instance is That both those sorts of men formerly mentioned and all their enterprizes for Happiness are equally obnoxious to Oblivion Which is not to be understood of their future and eternâ—â— state wherein they shall be for ever remembred by a sin persuing God for the continuance of their torment who seek not their Happiness in Reconciliation and Fellowship with him through Christ But it is to be understood of their remembrance during the time of this Life and among men like themselves after they are gone And is mainly intended against that sort of Wise Men who do more strongly affect the perpetuating of their Memories and endeavour the same by leaving behind them Monuments of their Wit than Sensual Epicures who care for nothing but the enjoyment of their present Pleasures And however some of this sort of Wise-men have been and may be long and much remembred among men yet with the far greatest part of them it is not so for ordinarly others arise after them who darken their memory and eclipse their esteem And the remembrance of all of them being considered as they did affect and endeavour the perpetuating of it viz. as some piece of their chief Happiness doth so perish quite and at least they shall be all of them so disgraced at the last day that they shall thenceforth eternally lose all their renown And then this shall be fully verified of all the wicked There shall be no remembrance of one of them more than of another unto all Eternity And this instance as it is verified in time He proves by the universal forgetfulness wherein both the Persons and Actions of the present Generation will be buried in the future Seeing that which now is saith he in the days to come shall all be forgotten Which likewise is to be applyed only to the subject matter in hand and in the sense presently mentioned seeing the remembrance of God and his Works will be kept up in his Church while time endures Psal 45.17 The next instance is that this wise man he speaks of shall die like the fool Which is held forth in a Question importing his admiration and indignation viz. while his Heart was estranged from the Lord that it should be so Now this equality of these two sorts of men the Morally wise or sober and the Sensual fool in reference to their Death is not to be understood of the particular kinds of their Death or the circumstances thereof which use to be various in differing persons but that all the Wisdom of the former sort shall neither be able to prolong their Life nor give them any more true Comfort in Death seeing they have lived without the study of saving knowledge than they have who never cared for such Studies as these have been ravished with And though this Question may be concerning the certainty and kind of Natural Death incident to the Godly Man as well as others yet as to the quality of his Death he doth not die as they do for his Death is the beginning of his eternally blessed Life and he shall live after his Death with God in everlasting remembrance But for these wise Men and Fools here spoken of every one dies as another they are at Death equally separated from their fancied Happiness and Death is to all of them the Port and Entrance into their Eternal Torment Hence Learn 1. Though the desire of esteem among men especially the continuance of it after death be of it self vain Gal. 5.26 yet the Wisest and Best of men destitute of saving Light and Grace do strongly incline to pursue it even as their Chief Happiness and can with more difficulty than any others be convinced of their Vanity in so doing For it is this sort of wise Men that the Spirit of God here equals with the fool and labours so much to convince of Vanity in counting themselves more truly Happy than others because of their Wisdom while he saith There is no remembrance of the Wise more then of the Fool for ever 2. The more wit men employ in pursuing any thing as their Happiness beside Gods Favour and the more earnestly they pursue the same the more will the Lord walk contrary to them and set himself to blast their courses for attaining to it For the Spirit of God directs his Speech here mainly against these Wise men who had much more to perpetuate their Memories by and did more for that end than these with whom he doth equal them They are such whom he here certifies of that which is very vexatious to them to consider as will appear by what Solomon saith in the following verse of himself while he had somewhat of their temper There is no remembrance of the wise more then of the fool for ever 3. The present Generation and all that live in it should look upon themselves and all their outward Enjoyments as not only fading and of short continuance but as shortly to be quite forgotten and should apply the same consideration to themselves and their particular Idols in the enjoyment whereof they place their Happiness the
more to wean their hearts from them and not please themselves with general acknowledgments of the Vanity and fading nature of all things For the Wise man makes this general consideration a proof of that Particular that both the Wise and the Fool shall be forgoteen Seeing that which now is in the dayes to come shall all be forgotten 4. Though temporal Death abides the Godly as well as the Wicked Heb. 9.27 yet there is a great difference between the manner or qualities of the Death of the One and the Other The Death of the Godly wants the Sting Cor. 15.55 It is their perfect liberation from Sin Death and Misery Philip. 1.23 their entrance into rest Isa 57.2 and their Coronation day 2 Tim. 4.8 But the Death of the Wicked is the day of their Execution Psal 49 14. and of their entrance into eternal Torments Prov. 7.22.27 For as if it were not to be questioned but that there is a vast difference between the Death of the Godly and the Wicked Solomon here only equals the Death of one Wicked Man with the Death of another while he saith How dies the wise man as the fool 5. How great difference soever there may be among wicâ—â—â— men for outward respects during their Life and at their Deatâ— also for the Circumstances thereof 2 Gen. 9 33.34 〈◊〉 Laâ— 16.22 yet Death shall equal them all for the extremity of theâ— Misery The thoughts whereof should provoke men to make it their great business how to difference themselves in â—â—me from the Wicked by the serious study of Reconciliation with God 〈◊〉 Christ and living in his Fear and Obedience for doubtle◠〈◊〉 equality of theirs in reference to Death is to be looked upon the commom Port whereby both the Wise and Fools here spoken of enter into hell How dies the Wise Man as the Fool. Vers 17. Therefore I hated life because the work that is wrought under the Sun is grievous to me For all is Vanity and vexation of Spirit THis Verse contains another effect which Solomon's disappointment of satisfaction by his Study of Natural and Moral Wisdom and his heaping up of all earthly Delights had upon his Heart while it was yet destitute of that special presence of the Spirit which sometimes he had and the same is also the effect of his observing the equality of events which befall the Wise and Foolish formerly mentioned to wit that he hated or as the Word signifies Loathed and Despised Life The Word translated Life is Plural in the Original Importing that he hated all sorts or ways of living imaginable in this World Which is not to be understood of his hating his natural Life so far as to be willing to lay it down for God when he should call for it nor of his undervaluing of it comparatively in respect of that better Life which made Paul long to be dissolved Philip. 1.21 both which are commendable But this hatred of his Life is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints such as Elija 1. King 19.4 Joâ— 3.3 and Jonah 4.3 which the Lord made use of to correct and humble his Spirit And that this hatred of his Life is thus to be taken will appear by considering the reasons which were prevalent with him for producing of it The First is That all the Works under the Sun were grievous to him so did the Lord imbitter these things reckoned out toward the beginning of the Chapter wherein he too much delighted that he might bring him to Repentance If he had not taken too much pleasure in these Works they had not now been so grievous to him nor would he have hated his Life Because they were so The Second which is also the cause of the former is That he found emptiness of satisfaction and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness which he had taken during his estrangement from the Lord. From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men can make a change upon them and make him who lately had a pleasant Life and rejoyced in all his Works hate his Life and find all his Works grievous to him For Solomon who in the 10 ver of this Chapter saith He rejoyced in all his labour Is now brought to say I hated life because the work that is wrought under the Sun is grievous to me 2. So hardly are the dearest of Gods Saints reclaimed from persuing Earthly Delights when once they have given up themselves thereunto that neither the voice of the Word which Solomon wanted not all his time nor the voice of Conscience together with the sweet motions and suggestions of the Spirit of God which is vouchsafed sometimes upon the Saints under their deep Security Cant. 5.2 are sufficient to awake them or reclaim them until the Lord send bitterness upon their Spirits and upon all their Idols wherein they delight with which also the work of His Spirit must concur Hos 2.14 For before Solomon be brought to Repentance his Life must be made bitter to him and all the Works under the Sun grievous that he may think of turning to his first Love that he may loath to feed on Husks and long for Bread in his Fathers House I hated Life because the work that is wrought under the Sun is grievous to me 3. So dangerous a thing is it for them that have once been near God to suffer themselves to be divorced from him for any other Lover that they who do so will readily upon a very small occasion hate that which they did most esteem yea even their Own Life For Solomon having forsaken the Lord for base and unworthy Delights finds them all grievous to him and his Own Life a burden also and this is occasioned mainly by his considering the equality of events befalling the Wise and the Fool formerly mentioned Therefore I hated Life c. 4. As it is ordinary for the Children of the Lord under their more moderate and gentle exercises to loath and weary of one sort of Life in the World apprehending in the mean time another desirable and such as would give them ease Psal 55.6 So the dearest of them may be so hardly exercised for their humbling and reclaiming that all imaginable ways of living in this World will be hateful and all works that can be thought upon grievous to them for the Word here translated Life is in the Original in the Plural Number and the work that is wrought indefinitly exprest importing every kind of Work grievous and every way of Living Hateful Therefore I hated Life because the work that is wrought under the Sun is grievous to me 5. So wedded are all men naturally to their Own Will and and especially men of greatest Spirits that while Christs sanctifying Spirit is not swaying their Will to the right art they
in a special way present with them while they are Oppressed and suffering for Righteousness sake 1 Pet. 4.14 Yet in their sad condition they have often few or none among Men to be comfortable to them even of these whose Relations and Ingagements tye them most strictly thereunto Which flows from the want of the Fear of the Lord that puts Man to these Duties which Mans Law presseth not Job 6.14 Such as this is of sympathie and fellow-feeling and the expressions thereof and from the fear of Oppressours least respect to the Oppressed may bring themselves to their condition 1 Sam. 23.11 12. And likewise from the Lords Gracious purpose to try His own compleatly and make them seek after and set a great value upon Divine Consolations For to the mourning Oppressed there was no Comforter to wit among Men. 5. It is not only the duty of these that are Fellow-sufferers to sympathize with and be comfortable to one another but also and especially of those who are in Tranquillity to sympathize with these that are under Oppression and incite others to do the same For Solomon who was in much prosperity the most part of his time and while he was writting this Book Eccles 2.25 speaks here as a tender hearted Sympa hizer with the Oppressed and calls upon others to look on them with pity and to be comfortable to them while he saith Behold the tears of the oppressed and they had no Comforter and again They had no Comforter 6. The Lord is pleased not only to suffer cruel Oppressours to have external force at their Command and abundance of Furniture for accomplishing their cruel Designs but likewise to have strength of Body and vigour of natural Spirits for that end until His Work about His People be perfected by them and the Cup of their Iniquity be full For all these are in the signification of this Word Power which he saith Is on the side or in the hand as that other Word is of their Oppressours And upon the part of their Oppressours was Power 7. The consideration of all the Oppressions and Power of Oppressours under the Sun and the sad and comfortless case of the Oppressed which is the ordinary lot of the Church ought to wean Mens hearts from this Earth make them die to the delights thereof and banish the apprehension of finding Happiness in it where such usage is ordinary and make them long for that Morning when they shall have dominion over their Oppressours Ps 49.14 For that Country where Righteousness only dwells 2 Pet. 3.13 For the New Heavens where all Tears shall be wiped from their Eyes Rev. 7.17.21 4. And for the heavenly Canaan where none of a cursed kind can be For in order to these ends Solomon describes the ordinary Tragedies that are acted upon the Stage of this World to alienat Mens hearts from the imagination of Happiness in it I considered all the oppressions under the sun and behold the tears of the Oppressed c. Verse II. Wherefore I praised the dead which are already dead more than the living which are yet alive III. Yea better is he than both they which hath not yet been who hath not seen the evil work that is done under the Sun THE Preacher here shews what effects the consideration of those grievous Oppressions mentioned in the former Words had upon him As 1. That he commended the state of them who have by Death escaped the sight of such Dishonour to God and the feeling of such Miseries as much to be preferred to their state who are pyning away under them and exposed to manifold Temptations of whom no better can be said than that they live and that is All. Yea 2. He preferred the state of him who is not yet born both to the state of them who have wrestled thorow these Miseries and them that are yet in their passage because such a one hath not seen or as the force of the Word is hath not felt the miseries nor been exposed to the Temptations that are in this World This seems to be the literal and safest sense of the Words and according to it these Objections which may arise from the Expressions may be easily answered As 1. If it be enquired How doth Solomon's praising of the Dead more than the Living agree with the Saints praising of the Living more than the Dead Isai 38.18 19 Ps 6.5 The Answer is In these places the state of the Dead as wanting opportunity of Praising and Glorifying God is compared with the state of the Living who have it and so this is preferred to that Here the state of the Dead considered as setting man above the reach of temporal Miseries and Temptations is compared with the state of the Living exposing them to both and so the preference may be contrary And 2. If it be again urged how can the state of him that is not yet born be preferred to the state of those that are Dead seing the Godly that are in Blessedness have escaped these Miseries and Temptations which he that is to be born is to be exercised with The Answer is the same in substance that he compares the state of not being at all with the state of being Miserable and exposed to Temptations abstracting as it were from the future and eternal state of Men that thereby he may express the holy Indignation and Grief he had at the sight of Gods dishonour and His Peoples Misery Doctr. 1. Although it cannot consist with right Reason much less with true Piety to desire Death or undervalue Life because of the Miserie 's incident to it seing a rational Life is one of the greatest of meer outward Blessings whereunto all the rest are subservient Mat. 6.25 and which may compense by the worth and good use which may be made of it all the Miserie 's incident to it Lam. 3.39 yet in order to the escaping of these great Evils the sight of God's Dishonour and His Peoples Misery the hazard of being assaulted and overcome with these Temptations which are worse than Death and in order to the obtaining of perfect freedom not only from Misery but from Sin and Temptations and of the full enjoyment of God's presence Phil. 1.22 Natural Life may be safely undervalued and Death praised and preferred to it In which sense we may safely conceive Solomon here to speak thus Wherefore I praised the Dead which are already Dead more than the Living c. 2. Mans life for the most part in regard of the Miserie 's incident to it and the sad Spectacles that are in it is but a begun Death a languishing and pining away a continual moâ—â—n toward Death so should living men look upon themselves that they may mind the certainty of Death and prepare for it For Solomon so compares the Dead and the Living as if the Living were a Dying I praised the Dead who are already Dead more than the Living who are yet alive And that is all 3.
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.
considering that when Gods appointed time of calling for it comes he will have no Power over it to Retain it for this is an Argument for the study of Heavenly Wisdom and respect to Gods commands Man hath no Power over the Spirit to retain it 3. However Men of great natural Spirits especially such as are transported with the desire of esteem for magnanimity and Courage may seem to defy Death and not to fear it while they are not come to Combat with it yet so terrible is it to all that have not made their Peace with God and so made sure to themselves a better Life that when it draws neer they will have strong desires to Retain their Spirits a while longer and to have a Discharge from the Combat with Death they having nothing to comfort and strengthen them against the King of Terrours and the fear of the second Death which is at the back of the first for this is spoken to shake men out of their security who neglect the study of Heavenly Wisdom and preparation for Death no Man hath power over the Spirit to retain the Spirit neither is there any discharge in that War 4. It is the great Misery of wicked Men to be peremptorily called to render their Spirits and utterly unwilling to part with them to be called to Combat with the King of Terrours and to have neither Courage nor Comfort in entering the the Lists with him and this is the case of all who are destitut of saving Wisdom the consideration whereof should incite Men to study Reconciliation with God and an Holy Walk which breeds Willingness to Dy and Comfort in Death For as a proof of Mans Misery spoken of before this is brought in no Man hath Power to retain the Spirit it supposes Man very desirous to Retain it even when he must part with it 5. Mens Spirits that are now Rebellious against God and in a continual motion contrary to his revealed Will must when Death comes move at his Command they must flit out of the Body and sist themselves before the Judge to be at his disposal the consideration whereof should deter Men from their sinful Courses For no man hath Power over the Spirit to retain the Spirit 6. While Men have natural strength and vigour they should spend the same in these Exercises the remembrance whereof may comfort them in Death for when Death draws neer Man becomes impotent not only to resist Death but to prepare for it not only hath he no power to prosecute his Lusts farther but no power for these spiritual Exercises which he puts off to the Day of his Death for Solomon gives this as an Argument for the study of Heavenly Wisdom neither hath he Power in the day of Death 7. As every Man will have a sore Conflict and an hot Battel with Death so there is no Man with never so much Power or Policy not the greatest on Earth who can have a Discharge or Exemption from ingaging in the Combat with it Therefore Men had need to get the Breast plate of Faith and for an Helmet the hope of Salvation and to study a wise carriage in an evil World especially when they have to do with Wicked men in Power and Authority least by their miscarriage they ingage themselves needlessly in that War For there is no Discharge in that War 8. Mortal men can hardly be brought to have serious thoughts of the necessity of Death and the impossibility of shifting the Combat with it they live as if they could Retain their Spirits for ever and forget to take their Armour to them as if they were never to fight with the King of Terrours Therefore the necessity of it and impossibility of escaping it is here set forth by so many expressions No Man hath power over the Spirit to retain the Spirit no man hath power in the day of Death neither is there any Discharge in that War 9. When wicked Men have had success in their sinful Courses so far as by them to escape temporal hazards for a time they do them go on as confidently in them as if they would always deliver them as is imported in this threatning which contradicts Mens ordinary apprehension neither shall Wickedness deliver those that are given to it 10. Whatever be mens apprehensions of safety by their sinful Courses they shall be so far from delivering them at last that they shall bring total and terrible destruction upon them For such sparing expressions in Scripture spoken against wicked Men import much more than is exprest even the contrary affirmative in the Superlative degree neither shall Wickedness deliver those that are given to it importing no less than that it shall bring Vtter Destruction from which there shall be no escaping to all Eternity 11. However all unregenerat Men rise not to a like height of Wickedness yet all of them are restless in committing of the same they cannot Sleep unless they do Mischief or provoke others so to do as the word Wickedness signifies they are expert in Sin and wedded to their Lusts as if they had made a Marriage Covenant with them as the words Translated that are given to it signifie Wickedness shall not deliver those that are given to it 12. Though any degree of Wickedness continued in will bring Destruction upon Men yet of all Sinners there are least hopes of the Salvation of them who are become Restless and unwearied in Sinning and so pour out their affections upon their Lusts as if they were wedded to them for so are the words in the Original Wickedness or Turbulency and Restlessness in Sin shall not deliver them that are given or have Wedded or married themselves unto it Ver. 9. All this have I seen and applied my heart to every work that is done under the Sun there is a time wherein one man Ruleth over another to his own hurt HEre Solomon doth First confirm his former Doctrine from his own Experience that he had Seen all that he saith partly by his own Observation and partly by the Information of the Lords Spirit representing to his mind as in a Glass that he might represent the same to the Church the misery of them that want that Wisdom which is from above and the sweet Advantages of them that have it formerly mentioned Next He commends his Experience from the great pains he took in studying the Lords Dispensations he applied his heart his understanding and Affections were taken up how to profit in this study and the Book he read upon was a very large Volume all the works under the Sun whereby he means especially all the Dispensations of Gods Providence for the several kinds of them and so far as humane understanding elevated and illuminated as his was might reach them For though he was a great Student of the Works of Creation or nature 1 King 4.33 yet he speaks here mainly of the Works of Gods Providence or the carriage and issue of humane
because though a Man labour to seek it out he shall not find it yea though a Wise Man seek c. 11. Even these that are indued with Saving Knowledge have often this mixture of Corruption which proves the imperfection of their Knowledge and much hinders their progress that they imagine themselves much more able than they are to comprehend the Mind of God and promise to themselves greater success in their Pains than they have ground for For Solomon here supposes even the Wise Man which in his writtings is the ordinary designation of the truly Gracious to think that he shall find out that which is impossible to be found out Yea farther though a Wise man think to know it yet shall be not be able to find it CHAP. IX THE ARGUMENT THE Wise mans Scope in this Chap. being to further the true peace of the Godly and to prevent the disquiet which might arise from the mis-judging of and miscarrying under the various Dispensations of God mentioned in the former chap. He doth in the First part of this chap unto the ver 7. After his profession of his serious study of the works of God notwithstanding of the forementioned inability in man satisfyingly to comprehend them and his purpose to publish and explain what by this study he should attain to of them for the benefit of the Church ver 1. Sett down some useful Remarks he had made upon the Lords providences and mens dipositions and carriages under them As I. That the imbracers of Christ right entertainers of the Spirit of Sanctification and Students of spiritual Wisdom whereby they may know how to please God They and all their service and matters are not only under his general providence and dominion as all other things are but under his special favour direction and protection for their good ver 1. II. That neither Gods special love nor his hatred can be infallibly concluded either by persons themselves or others from the outward events that are common to good and bad ver 1. III. which evinceth the former Remark what ever difference the Lord put betwixt the Godly and the wicked in his outward Dispensations at sometimes and in some cases yet in his ordinary course of Providence mercies and miseries come alike to them both ver 2. And upon occasion of this that they may the better know special love or hatred which cannot be known by outward events he giveth the different descriptions of these two parties thus alike dealt with as to outward events Calling the one 1 Righteous in regard of the imputed rightousness of Christ and begun inherent Righteousness 2 Good having good in themselves and Communicative of it to others 3 Clean tho' not from the inhesion and pollution yet from the dominion and guilt of Sin still washing themselves in the fountain of Christs Blood 4. Sacrificers that is conscionable and spiritual Worshipers 5. Fearers of an Oath as being ready to perform lawful Oaths both to God and man and affraid of rash and sinful Oaths And he calleth the other 1. Wicked or restless in sin 2. unclean being under the Guilt and Pollution of Sin 3. such as Sacrifice not being neglecters and slighters of Gods Worship 4. Sinners as being devoted to and sold under Sin 5. And Swearers as taking Gods Name in Vain and adicted to rash and false Swearing ver 2. IV. He remarketh the bad use which by reason of Corruption most men make of this equality of Events Not only the Saints through unmortified Corruption may thereby be discouraged in their duty Murmure against the Lord and incline to side with the Wicked ver 3. But especially the Wicked are thereby the more imboldned to Sin and the more insolent in Sinning ver 3 Which if continued in will terminate both in the first and second Death ver 3. And V. He produceth two powerful considerations the not minding of which may be the cause of the forementioned abuse of this equality of Dispensations The First whereof To bring the Godly to a cheerful submission under an afflicted Lot To wit That the sadest condition in the World hath advantages with it which rightly improven may mitigate the bitterness thereof in the discovery of which He commends the state of natural life abstract from the eternal condition even tho' attended with troubles 1 From the society of others to which a living man is join'd ver 4.2 From the ground of hope he hath that his life tho' for present sad may afterwads be bettered ver 4. which is illustrated by a proverbial speech importing That a living man tho' in a very abject condition compared to a Dog is preferable to the most eminent man resembled by a Lyon when Dead ver 3. And 3. From the knowledge they have or may have of the certainty of Death which may mind them of preparing for it by a right improvement of the comforts of this life and a cheerful submission under their afflictions ver 5. The Second consideration to stirr up all to the right use making of outward comforts is the certainty and necessity of parting with them at Death Evidenced 1. In that the Dead are ignorant of the estate of affaires here on Earth concerning their Estates Relations c ver 5. 2. That at Death they are deprived of all the temporal reward and fruit of their pains and labour ver 5. 3. That their memory which they design'd to perpetuat shall be among men much forgotten ver 5. And 4. Their love hatred Envy and other passions as to their way of exercise here upon earthly Objects is perished ver 6. And generally that they are no more that way concerned in things under the Sun as they were when here upon Earth ver 6 Secondly In the second part of this Chap. from ver 7. To the end are contained several directions as proper Remedies against that despondency and disquiet which is incident to the Saints under an afflicted lot and may arise from the consideration of the equality of outward events to them and to the Wicked I The First whereof is the holy and cheerful use of creature comforts which God allows upon them for sweetning their life unto them even under their Crosses ver 7.8 and 9 Which he First Instanceth in three particulars As 1. in reference to dyet that men take the sober sutable and christian use of what meat and drink God allows them for encouraging and strengthening them in his service ver 7.2 As to Apparel and Ornaments of the Body that they make use of such comeliness and decency in Apparel and Ornaments of the Body as their station will permit and may express their cheerfulness even under their Crosses ver 8. And 3. Conjugal society That being in a marriage-yoke they are to live especially the Husband who is to proceed in the duty lovingly and cheerfully together ver 9. And Secondly presseth by three Arguments The 1. taken from the Lords acceptation of their persons and services ver
Name upon them Exod. 22.28 He will have His people tender of their Safety and Reputation which should engage Magistrates to Love and Obey Him and make them ashamed when they do not so For it is of that King and those Princes who are inriching themselves with the spoil of the poor Godly and spending the same upon their Lusts as the former words make clear that he here speaks while he saith Curse not the King c. Curse not the Rich c. 3. The Holy Law of God prohibits not only the external acts of Sin but the inward motions thereof and not only the gross and open out-breakings of Sin which are scandalous to others but the secret acting thereof in mens greatest Retirements Mens Thoughts have a Language in God's Ear and their secret Chamber practices are naked to His Eye Therefore after he hath disswaded from deserting of Duty even to wicked Magistrates from treasonable Plotting open Reviling and the like to the offence of others he here disswades from Thoughts of Revenge and secret Imprecations Curse not the King no not in thy thought and curse not the Rich in thy Bed-chamber 4. The Lord can easily discover the most secret Wickedness that can be either plotted or acted by Men sometimes He hath done it when His way of working was more extraordinary than now by revealing it to His Servants that it might be published to others 2 King 6.11 12. and ordinarly doth it by leaving those who intertain wicked motions in their Hearts to manifest them in their practice especially by speaking inconsideratly to others what hath been long harboured in their Hearts either under promise or from hope of secrecy even to such as will make it known Prov. 18.2 And though wicked Motions and Practices should never come to the Worlds notice they are all naked before the Lord. Heb. 4.13 And so the Metaphor of the Birds carrying of them is too slow to set forth their speedy discovery in this sense and he shall at last make all plain before Men and Angels and so shall one time or other manifest every Wickedness in as swift and unexpected a way as if the Bird of the air did carry the voice and that which hath wings did tell the matter 5. Though respect to the Commands of God Ps 119.2 Love to Him 2 Cor. 5.14 and such spiritual principles should be the prime restraint of the Lords people from what is offensive to Him yet they may make Sin hateful to their own Hearts and restrain themselves therefrom by other inferiour Arguments and Motives and the same may be made use of by Christs Ministers such as the hazard of divulging the most secret Sins some way or other For such a Reason is here held out by this heavenly Preacher to be made use of by all Curse not the King c. for a Bird of the air shall carry the voice and that which hath wings shall tell the matter CHAP. XI THE ARGUMENT THis Chapter hath two parts In the I. whereof contained unto the 7 ver Solomon holdeth forth the Grace and duty of Charity towards the poor as one step of the right way towards true Happiness In order to which he I. presseth the duty 1. In figurative terms importing that they would cheerfully seasonably and believingly distribute of these good things which God hath given them to the poor for the supply of what maybe most needfull comfortable and useful for them ver 1. And this he presseth by an Argument taken from the Gracious Return that the consciencious performance of this duty will in due time have from the Lord either in the same kind or the equivalent or transcendent value of it ver 1. 2. In more proper terms exhorting to the expression of their proportionable Charity even when Objects may be multiplyed ver 2. Which he presseth by a motive taken from the uncertainty of the continuance of ability and opportunities of doing good that way ver 2 2. He setteth down several other motives to this duty of Liberality towards the poor The 1. Taken from the bounty of God in furnishing the Creatures for Mans use instancing in the Clouds expending their Treasures upon the Earth to make it fruitful and serviceable to man ver 3. The 2. Is taken from the benefit that redounds thereby to the person giving whatever the object be and as from the obedience he owes to his Maker So also from the Eternal Estate of our Souls which shall be according as they are found at death held forth by the similitud of a felled tree which whatsoever way it falls yet as it is profitable to the owner and is passively obedient to him to be employed at his pleasure so where it falls there it lyes and it to be found ver 3. He obviats these Objections which ordinarly men plead for denying or delaying these Works of Charity arising from such emergents in their Condition as may occasion want and misery to themselves before they die 1 By shewing the folly of looking upon future events as Husband men by too much fearing the appearance of Wind and Rain forbear sowing and reaping so as to discourage from this or any other duty ver 4. 2. By shewing that tho' they see not the good and success of this duty nor how the promise annexed to it will be made out even as men tho' it be near to them yet are ignorant of the way how their own Souls were formed how united to the Body how they exist and act there and when and how they are separated from it and how the Body its self is fearfully wonderfuly made in the Womb yet they would not neglect the duty nor despair of the performance of the promise notwithstanding the small appearance thereof all which to effectuat is easy to the Creator of all things ver 5. And 5. He again exhorteth which may be extended to other duties of Religion to the frequent seasonable and diligent performance of that duty of Christian Charity to the poor by the similitude of an indefatigable sower of Seed ver 6. which he presseth by an argument taken from the uncertainty tho' the house of Jacob seeks him not nor goes about that or any other duty in vain of temporal success of the duties or of some particular duties or of the effects intended by us to our selves or others ver 6. In the 2d part of this Chapter which begins the last part of the Book Solomon maketh Application of all his former Doctrine by pressing a tymous and serious preparation for and minding of Death Judgement and Eternity 1. Generally upon all That whatever sweetness or pleasure held forth by Light and the Sun there be in the enjoyment of Creature-comforts in this life ver 7. And however these pleasures be continued during a long life ver 8. Yet it is their duty to remember Death and the Eternity of Misery that is to be to the wicked after it ver 8. And that so
head serving him or these that ly at his feet ready to be imployed in his service he should learn his duty to his Maker for so doth the Wise Man reason to press this duty of Charity If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where it falleth there it shall be 2. When a Man finds any of the Creatures in a passive obedience to him ready to be imployed by him for his use and as it were offering their Service to him as a fallen Tree doth that should make him active in his duty to his Maker especially seing the Creatures do not fly from him who is naturally a fugitive from God nor fight against him who is a Rebel to his Maker he should move the more cheerfully in his obedience For so much may be drawn from the similitude of a Tree lying for Mans use where it falls here made use of as an Argument to Charity whether the Tree fall toward the South or toward the North in the place where the Tree falls there it shall be 3. Though there be discretion required in Charity to know the worth of the persons upon whom it is bestowed Ps 112.5 Yet where the intention of the Giver is Honest and endeavours to discern what manner of persons they are to whom he gives though he may be mistaken and let his Charity fall upon the worst his reward shall be no less than if it fell upon the better sort for thus also may this similitude be turned into an Argument for Charity as holding forth the certainty of the reward thereof whether the Objects of it be good or bad If the Tree fall toward the South or toward the North in the place where it falleth there it shall be 4. The consideration of this that the eternal estate of our Souls shall be according to the condition they are found in at Death and that Judgement will find us as Death leavs us should make us study to lead a good life and particularly it should stir us up to the duty of Charity that so while we are here we may make to our selves Friends of the Mammon of unrighteousness that when we fail they may receive us into Everlasting Habitations Luk. 16 9. For so may this similitude also be applied as a motive to Charity that in whatsoever condition we are when Death by its stroak makes us fall in that we shall be to all Eternity If the Tree fall toward the North or toward the South in the place where it falls there it shall be Ver. 4. He that observeth the wind shall not sow and he that regardeth the Clouds shall not not reap 5. As thou knowest not what is the way of the Spirit nor how the Bones do grow in the Womb of her that is with Child even so thou knowest not the works of God who maketh all SOlomon having prest the duty of Charity with several Reasons doth here discover the weakness and insufficiency of these pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty And these Objections are taken from the probability which Men imagine of such sad accidents to befall them as make them fear want and Misery to themselves if they give of their substance to the Poor as the word of God presseth The Weakness of all which the Wise Man clears and proves First By a Proverbial speech borrowed from foolish Husband-men the force whereof amounts to this that as he who upon every appearance of Rain or Wind when he would not have them doth forbear Sowing or Reaping will never it is propbable either Sow or Reap The Application of which similitude is not exprest but may be easily gathered from the Scope thus Even so he who looks to all future contingencies which may discourage or hinder him in his duty will readily never set about it And particularly he that neglects Charity to others when God calls him to it because of every Suggestion that his Fortune may soon be exhausted will never cast his Bread upon the Waters and so never reap the reward promised to the performers of that duty Next He shewes the Weakness of that sort of Reasoning to deter Men from their Duty and proves they should not neglect it though the appearance of success be never to small by an Argument taken from the unsearchable depth of Gods Wisdom manifested in his ordinary operations and that Men may be convinced of their Ignorance and so not despair of the performance of what God hath promised though they see no appearance thereof he instances two things very near to every Man and yet clearly understood by none The first instance is that Men know not the way of the Spirit that is they are ignorant how their own Souls are formed and united to their Bodies how they exist and act while they are in the Body and when they are separat from it The other is that none knows how the Bones do grow in the Womb of her that is with Child that is none doth clearly understand that wonderful Work the forming of his own Body in the Womb and from mens Ignorance of these things he doth infer that they cannot distinctly conceive the way of Gods working for performing his promises to them that venture upon commanded duties when there is no probability of reward for so doing And to help them the more confidenty to expect the promised reward of duty though there be no appearance of it be represents the Lord under the notion of Creator who gives a Beeing to Things that are not And therefore Men may cheerfully follow their Duty to him and particularly give of their substance for relief of his poor People though they see no probability of Recompense for so doing Hence Learn 1. A faithful Minister must not only press Duty and enforce the same by Reasons but also he must carefully forsee what Reasons people may pretend to hinder them from Duty or discourage them in it and demonstrat the Levity and Weakness of every thing that may have weight with them to make them delay their Duty or neglect the opportunity thereof For so doth this heavenly Preacher here after he hath by several Reasons prest the Duty of Charity he discovers the Hinderances thereof and confutes these Objections which Men ordinarly make against it whereupon they neglect or delay it while he saith He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 2. We may expect that there will be often great Appearances of bad success in the way of 〈◊〉 Duty and but small of the performance of Promises that are made to the following of it that so the sincerity of our respect to the Command and the liveliness of our Faith in the promise of Reward may be manifested while notwithstanding of such Discouragements we hold on
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