while it is day while we have life and opportunity we must ply our duties Eccles. 9.10 Joh. 9.4 for thou knowest not whether shall prosper or whether will be most right or congruous the one or the other c. Thou maiest justly expect a blessing upon all however though the success as to men be not alwaâ—es prosperous sometimes thy bounty is misplaced upon those that abuse it or return evil for good yet with God constancy in well-doing will not miss of its reward and by this largeness heart thou maist unawares entertain Angels and bring extraordinary blessings upon thy family Matth. 10.14 42. Heb. 13.2 1 Reg. 17.13 16. V. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun By light and beholding the Sun we are to understand the time of this present life as is evident by what follows in the next verse so Job 3.20 33.30 and withall we may take in those pleasures and comforts thereof which serve to render it more sweet and contentfull Some make it to be a tacit objection against that continual labour which he before prescribed Since life is short we ought to use all the wayes we can to render it pleasant and not weary out our time and strength in continual toyl and labour it is much more sweet to enjoy the light and pleasures of life while we may 1 Cor. 15.32 whereunto they make the words of the next verse to be an answer That when death comes the good we have done will remain with us but all our pleasures and delights will vanish into nothing It may seem to relate unto the former verse as well as to that which follows sow your seed in the morning and in the evening so long as you have the light of the Sun to guide you for this is the chief comfort and sweetness of life to be doing good while we have time opportunity because the dayes of death and darkness are coming wherein we cannot work But it seemeth rather to be a Transition unto a new matter In the former parts of this book the Wise man had set forth the vanity of all outward things and had prescribed many gracious and excellent means to remedy the same and to frame the heart of man unto Tranquillity and peace But now when by these precepts the life of man here is rendred as full of comfort and quietness as an earthly condition is capable of yet though his life be never so sweet there are great evils coming which will require much meditation and preparation of hearâ— to fit a man for them and there is a far longer condition for the future which will abide us after this life is gone necessary therefore it is unto the compleating of that happiness whereinto he had all this while inquired to secure not only the comforts of this life but the assurance of a better which is the business of Solomon in the remaining part of this Book by a timely meditation of death and judgement and by the fear of God and keeping his commandments in our youth to arm us against the terror of future evils and to fit us for that happiness which is the whole of man and which will be throughly proportionable to his largest desires And so the meaning is this It is true indeed to enjoy the light of the Sun and the comforts of this present life is a very sweet thing Sensually sweet unto those who are voluptuous Solidly and substantially sweet unto those who by all the foregoing precepts have gotten wisdome to cure the vanity and vexation of spirit which otherwise outward things are apt to produce yet both the one and the other must remember that though life be sweet under the Sun yet it is not long much less perpetual dayes of darkness are to come therefore unto compleat happiness there is yet more to be done and such an estate to be secured as may bear full proportion to the capacities of an immortal soul and may make up the Whole of man Light is Sweet Sweetness here is that properly which is the object of our Taste Jâ—dg 14.18 Prov. 24.13 but it is usual in the Scripture to attribute that which is proper unto one sense to another as to see thunder Exod. 20.18 to see the smell â—f a field Gen. 27.27 It is a broken and concise sentence unto which something is to be added or understood it is indeed sweet to see the Sun life is pleasant but yet it is vanity and will end in death by the meditation whereof we are to abate our inordinate love of the profits and pleasures of so vanishing a condition V. 8. But if a man live many years and rejoyce in them all yet let him remember the dayes of darkness for they shall be many All that cometh is Vanity Though it be a sweet thing to enjoy life and the comforts thereof and though a man should live long and all that long life should have his full of worldly delights yet the serious meditation of death and the long abode we shall after all those pleasures have in the house of darkness will sufficiently demonstrate the vanity of Temporal life how long or how prosperous soever it have been such a life we find described Job 21.7 13. By dayes of darkness are understood in opposition to light and the seeing of the Sun in the former verse that space of time wherein men shall lie in the dust Psal. 88.12 13. Psal. 143.3 Eccles. 6.4 Job 10.21 for they shall be many This some apply to the first words of the verse though the dayes of life be mâ—ny yet let a man remember the dayes of darkness and that will make him judge all things which happen in this world to be but vanity we may likewise read the words thus If a man live many years let him rejoyce in them all he is not debarred the comforts and contents of them but let him withall temper and moderate the joyes of life with the meditation of death and know that every thing which hapneth that every man which cometh into the world is vanity V. 9. Rejoyce O young man in thy youth and let thine heart cheer thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes But know thou that for all these things God will bring thee into judgement Since all that cometh is vanity as well youth as age both which he sheweth here and in the next Chapter And since the dayes of life and jollity here how long soever are very short and inconsiderable in comparison of the dayes of darkness which follow after them he therefore perswadeth those who are most subject to be transported with the pleasures of life to remember death and judgement and thereby to restrain their inordinate desires A young Epicure who is scornfull and impatient of such cooling and chill doctrines as those of death and judgement might be
but according unto the prescript of the Law for the Law is the mouth of the Magistrate This is one special part of prudence in order unto tranquillity of life to be faithful and obedient towards Magistrates and not to make our selves wiser then the Law and that in regard of the oath of God These words are both an enforcement and a limitation of the duty prescribed 1. An enforcement It is necessary to yield obedience unto Magistrates not onely out of fear towards them because of their sword but out of conscience towards God and because of his vowes that are upon us Rom. 13.5 and so it seems to relate unto some covenant and oath of fidelity which was taken by them towards their Princes We read of the covenant between the king and the people made before the Lord 1 Chr. 11.3 and a promise or league made in the presence of God was likely to be by the intervention of an oath as the covenant between Abimelech and Abraham Gen. 21.23 24. See Gen. 26.28 29. 31.44 53. And this may seem to be intimated in that phrase of Giving the hand under Solomon which we render By submitting themselves unto him 1 Chron. 29.24 A like Ceremony whereunto Abrahams servant used when he sware faithfulness unto him Gen. 24.2 3. 47.29 So giving the hand was a ceremonial confirmation of some sworn covenant or promise Ezra 10.19 Ezek. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 2. And hence some here by Iuramentum Elohim understand the Oath of the Magistrates who are sometimes in Scripture so called Exod. 22.28 Psal. 82.1 6. Josh. 10.34 Thereby to teach them to rule for God not by their own lust but by his Law and for the good of his people But I rather understand by the Oath of God an oath sworn unto God Isa. 19.18 44.4 2 Chron. 15.12 14. 34.31 32. So that we are bound to be obedient unto Magistrates for the Lords sake 1 Pet. 2.13 17. as servants are required upon the same accompt to yield obedience to their masters Eph. 6.5 8. 2. This clause containeth a limitation by which our obedience unto men is to be bounded Keep the Kings Command yet so that thou do not violate thine oath and obedience due unto God Thy service to the one must be such as will consist with the fealty to the other for we are bound unto God and his service by oath and covenant 1 Pet. 3.21 Neh. 9.38 10.29 Psal. 119.106 and no subordinate obedience to others must make us forget our duty unto him 1 Sam. 19.1 22.17 Dan. 3.16 17 18. Act. 4.19 5.20 1 Pet. 2.17 Prov. 24.21 1 Reg. 21.3 Esth. 3.2 1 Sam. 14.45 V. 3. Be not hasty to go out of his sight c. Or Go not hastily out of his sight When two Verbs finite come together either the later is to be taken infinitively as Deut. 2.31 Esth. 8.6 Psal. 102.13 or the former adverbially as Gen. 24.18 1 Sam. 4.14 Hos. 9.9 Be not hasty to go It signifies such haste as ariseth out of terrour and perturbation of spirit in which sense the word is frequently taken Exod. 15.15 2 Sam. 4.1 Job 23.15 He sheweth the root of Rebellion namely impatience fear perturbation of spirit whereby men fling off from their Allegiance Servants are said to stand in the presence of their Lords 1 Reg. 10.8 Esth. 1.4 So that hasting out of their presence implies a declining and casting off of obedience Jon. 1.3 1 Reg. 12.16 This is one part of obedience here forbidden hastiness in taking offence discovering of choler and discontent flying away in passion either from the presence or from the Commands or from the anger of a King not remembring that Kings have many eyes can see at a great distance and long arms and can easily reach those that flye in discontent from them Obedience innocence calmness of spirit a meek and yielding disposition may secure and reconcile a man for a soft answer turneth away wrath when turbulency and unquietness will but plunge him into greater disfavour and danger Another and worser Errour is wilfully to persist in disobedience and to boyl up the former passion into habitual stubbornness Do not thou stand in an evil thing If thou have been transported with perturbation and gone out of the way cool and draw back betime do not harden thy self in thy defection but labour by forbearance and mildnesse to recover his favour again Prov. 15.1 25.15 30 32. To stand in a thing is to have a fixed and unmoved resolution upon it 1 Cor. 7.37 Ephes. 6.11 13 14. for he doth what soever pleaseth him This is not spoken to confirm or give allowance unto any revengefull and cruel Actions of Princes as if their power did serve to execute their own lusts but he sheweth besides the sinfulness of it how unsafe and how fruitless it is to resist those who have power to do what they please and who being injured and provoked can easily break in pieces those who rise up against them V. 4. Where the word of a King is there is power and who may say unto him What dost thou Think not that thou shalt be able to escape the wrath of a King for if he but speak the word he hath power enough to reach thee where ever thou goest Where ever the Command of a King comes it is accompanied with power enough to be avenged on any that provoke him He never wants instruments to execute his displeasure When Saul pronounced death upon the Priests there wanted not a Doeg to set upon them 1 Sam. 22.18 Dan. 5.19 and who may say unto him What dost thou This elsewhere spoken of God who worketh all things by the counsel of his own Will and doth whatsoever he pleaseth both in heaven and earth Job 9.12 But of Princes and Magistrates it cannot be absolutely and so fully spoken for being subject unto Errour and miscarriages they may with humility and wisdom be admonished 1 Sam. 14.45 46. But he speaketh here of the great power which they have against which the people dare not to mutter Prov. 30.31 and ought not without much reverence to contest withal Job 34.18 V. 5. Whoso keepeth the commandement shall know no evil This may be understood either of the Commands of God Piety and godly Wisdom will teach a man to walk so circumspectly as that he shall not provoke the wrath of the King to his own ruine or of Commandment of the King whereof he spake vers 2. he that observeth his commandement shall know no evil None of the danger before mentioned vers 3. shall live securely and quietly out of fear Rom. 13.3 4. 1 Tim. 2.2 and a wise mans heart discerneth both time and judgment This is a qualification of the precept a wise man will not for fear of danger or hope of advantage do all that is commanded him by a blind obedience but he considereth the season wherein and the manner how
apt to say if the dayes of darkness be so many let us not make them more then they are by denying our selves the pleasures of light but let us freely indulge to our selves all our delights and live to the length of our desires 1 Cor. 15.32 whereunto Solomon answereth in these words 1. By way of Concession 2. By way of sad and severe praemonition The Concession some would have to be real and serious as if he had said I would not discourage thee from the use of lawfull pleasures nor debar thee such contents as the flower of thine age do call for only I would have thee carefull not to exceed the bounds of temperance and moderation but by the vanity of things present and certainty of future judgement to compose thy mind to sobriety in enjoying and to a readiness to depart from these vain delights as Gal. 5.13 1 Pet. 2.16 enjoy pleasures but be not drowned in them use honest delights but be not a slave unto them Thou seest that all here is Vanity that the fashion of this world the power wealth honour pleasures strength health beauties thereof all vanish and pass away that all of us must be brought before Gods tribunal and all our actions undergo a severe tryal therefore let it be thy chiefest care to provide for that account But the place is much more Emphatical if we understand the Concession Ironically as 1 Reg. 18.27 22.15 Ezek. 28.3 4. Matth. 26.45 Since thou art wilfull and scornfull take thy course Rejoyce in thy youth or because thou art young strong healthfull and thy bones full of marrow Job 21.23 24. And let thine heart cheer thee Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be wholly in good or in delights and walk in the wayes of thy heart and in the sight of thine eyes Do what thou pleasest let thy wanton and wandring eye enflame the lusts of thy heart and let thy sensual heart give law to thy whole man deny not thy self any thing which heart can wish or eye look on Numb 15.39 1 Joh. 2.16 2 Pet. 2.14 3.2 Ezek. 23.16 Josh. 7.21 Jer. 18.12 Psal. 81.12 Job 21.7 Thus sharply doth the Lord deride the pride and folly of young men in their career of Lust and Vanity and as it were give them over to their own hearts desires Prov. 1.24 28. Rom. 1.28 But know thou Though thou Endeavour to blind thine own eyes with sensual delights to smother thy conscience and to baffle those principles of fear and restraint which God hath planted in thee Though thou wouldst not see yet thou shalt see and know to thy cost Isa. 26.11 1 Reg. 22.25 2 Pet. 3.5 that for All these things For all the sins vanities and excesses of thy youth for all those things which are now so gratefull to thy senses though they please thine eye they will gnaw and sting thy conscience Job 13.26 Psal. 25.7 God whose Word and fear thou now despisest from whose eye thou canst not hide thy sins from whose Tribunal thou canst not withdraw thy conscience will bring thee Perforce whether thou wilt or no when thou shalt in vain call to Mountains and Rocks to hide thee Rev. 6.16 Luk. 23.30 into judgement The Judgement of the great day Jude vers 6. called the Terrour of the Lord 2 Cor. 5.10 Act. 17.30 the consideration whereof should abate the heat of lust and cause the heart of young men to tremble at the wrath to come V. 10. Therefore remove sorrow from thine heart and put away evil from thy flesh for childhood and youth are vanity This is not to be understood Ironically as the former words of the verse foregoing nor in that sense but seriously as a seasonable precept unto young men who are of all other men by reason of the heat of their blood subject unto passions and unto pleasures the one seated in the heart the other in the flesh◠from both which he doth here forewarn them Remove sorrow or anger and indignation from thine heart If we read it sorrow then hereby is meant all those sinfull pleasures which though the deceitfull heart look on as matter of joy yet will certainly fill the heart with sorrow at the last Prov. 14.13 If Anger or Indignation then the meaning is that he should restrain all Inordinate passions and perturbations of mind especially take heed of swelling or storming at the will and wayes of God or at any serious advice minding him thereof James 1.19 Job 6.24 and put away evil sinfull lusts from thy flesh From thy bodily members Rom. 6.13 1 Cor. 6.15 2 Cor. 7.1 1 Pet. 2.11 2 Tim. 2.22 and so some understand the word flesh in the sense as it is used Ezek. 16.26 23.20 2 Pet. 2.10 Jude vers 23. for childhood and youth are vanity The reason of this advice drawn from the vanishing condition of youth and the pleasures thereof Youth is but as the Aurora or early morning of a day quickly gone from thence to noon and from noon to night therefore care should be used to spend it in such a manner as that we may have an abiding fruit and pleasure which will not vanish with the years which were consumed in the pursuance of it CHAP. XII IN this Chapter the Wise man proceedeth to demonstrate this Vanity of youth and old age which quickly run into Death And then concludeth the whole Book He had before by an Emphatical Ironie deterred Young men from those inordinate passions and sensual pleasures which that slippery age is most subject unto and that by the Consideration of that dreadfull account which in the last Judgement God will require of them And because that age of of all other is most apt to put the evil day far from them and to look on Death and Judgement as at a great distance as evil men use to do Ezek. 12.27 2 Pet. 3.3 4. Amos 6.3 therefore he doth by a Prolepsis prevent that shift Young men might be apt to say the things you press us unto are good but we shall have time enough before Judgement come to think of them old age will be a fit season to draw off from the world and to draw nigh to God Solomon here perswades from so dangerous a Resolution shewing the necessity of seeking and serving God in our youth in regard old age will be very unfit to begin so great a work in Whereupon he sheweth 1. The Vanity of Old age setting it forth by a large and an elegant Allegory and by other expressions Vers. 2 6. 2. He presseth the same duty by another argument from the approach of death which taketh away all means of Repentance and conversion vers 7. And having thus by an Induction of many particulars shewed the Vanity both of the Creatures here below and of the Condition of man under the Sun who were they never so excellent could not long enjoy them He doth conclude the whole book 1. With resuming his first conclusion vers