which is also proportionally the Duty of the Wife Live joyfully with the Wife whom thou lovest 11. The Love of the Husband to the Wife and consequently of her to him is so sutable to the Light of Nature and so expresly commanded in the Word of God that there should not be great need to press it much upon any Christian that hath any thing of the Knowledge or Fear of God For Solomon here supposes and takes for granted that Love is not wanting only he presses the effect or proof of it cheerful conversing together Live joyfully with the Wife whom thou lovest 12. There is no time of Life wherein this Duty of Love and cheerful conversing together doth not oblige married Persons especially the Husband who should preceed in it neither Age Infirmity decay of Beauty Strength nor the want of any other thing which possibly was the first attractive of his Affection should marr his Love and cheerful conversing with his Wife in the Fear of the Lord. Therefore saith he Live joyfully with the Wife whom thou louest all the days of the life of thy Vanity 13. As Men in the midst of their most comfortable Injoyments which they have in this World should have frequent thoughts of the shortness of their Life and the Comforts of it that so they may use these things as if they used them not and as being shortly to leave them So the consideration of the Vanity and Shortness of their Life and of the Miserie 's incident to it though it should not provoke them to excess of sensual Delights as it doth Epicures 1 Cor. 15.32 yet it should incite them to a more cheerful use of these Comforts that seing their time is short they may have the more strength and encouragement to serve the Lord cheerfully For while Solomon is pressing upon Men a cheerful and free use of outward Comforts he minds them twice of the Vanity of their Life which in the midst of these things they are ready to forget and makes the same a Reason pressing the cheerful use of their Allowance All the days of the life of thy Vanity which he hath given thee under the Sun all the days of thy Vanity 14. When we think upon the Vanity of this Life we should consider the same as carved out to us by the Lord to humble us in the sense of our Sinfulness to wâ—an our Hearts from it and make us the more thankful for any Comfort we have in it For speaking of Man's Vain Days he calls them The Days which God hath given 15. Though the Children of the Lord should think the best of their earthly Enjoyments unworthy to be their satisfying Portion Ps 73.25 26. and should esteem them all miserable who have no better Ps 17.14 yet are they to look upon their outward Comforts such as Meat Drink Cloathing and any comfortable Society with those of their Relations as a sufficient temporary Reward of all their lawful pains about things worldly they should thank God that suffers not even their Labour of that sort to go unrewarded and should not repine or marr their own Comfort by Discontentment because they have not a greater measure of these things For this is the last Reason of the Cheerfulness which he presses That is thy Portion not their best but their temporal Portion or Reward of their Pains in the duties of their lawful Callings in this Life and in thy labour which thou takest under the Sun Ver. 10. Whatsoever thy Hand findeth to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the Grave whither thou goest THe Preacher giveth here a second Direction for making the Life of the Godly comfortable unto them and for their right improving of the Comforts of it mentioned in the former namely that Men should vigourously prosecute the duties of their Calling in the due season thereof Whatsoever thy Hand finds to do saith he do is with thy might He doth not hereby proclaim Licence to Men to do any thing that is in their power seing Men have often power and opportunity to act the greatest Impieties Mic. 2.1 But the meaning is that the outmost of that Ability which God gives especially the strength and comfort which is received by the use of his Benefits should be put forth in the vigorous going about of the Duties of our particular Stations in the season and opportunity thereof And this he presseth by a Reason For there is no work nor device nor knowledge nor wisdom in the Grave c. which is not to be understood as if there were an end of Men at Death as there is of the Beasts but the meaning is that in the state of separation of the Soul from the Body there is no ploting nor acting for the Honour of God or promoving of our own Happiness as now there is And seing every Man is Posting as the last Word in the Verse signifies toward that State therefore he should improve all his Strength and the Comforts of this Life for incouragement in his Duty Hence Learn 1. The Lord's Liberality to Man manifested in the variety of the outward Comforts of this Life should be improven for making him serious and diligent in the duties of his Calling watching every opportunity thereof and laying out all the strength and cheerfulness of Spirit which he hath acquired by the good things of God in doing him Service else his Table is a Snare to him and his Comforts are turned into Curses For this is inferred upon the former large Allowance of God which he prest Men to make use of cheerfully Whatsoever thy Hand findeth to do do it with thy might 2. Men have often both opportunity and power of doing Good which they thrô neglect and carelesness are ready to let slip which is a very bad return to God for his Liberality Therefore the Spirit of God finds it necessary to stirr Men up to take hold of every opportunity of Duty as a proof of their thankfulness to God for his Bounty Whatsoever thy Hand finds to do do it c. 3. The outmost of our Ability is to be shewn in the discharge of every commanded Duty considering what is the hazard of negligent doing the Work of the Lord Jer. 42.10 and that the more Fervent Serious and Vigorous we are in walking in the Ways of the Lord the more our Strength will grow Prov. 10 29. Therefore saith he Do it with thy might 4. As the opportunity of these Duties whereby we Honour God and promove our own and others Salvation is confined within the bounds of this Life so the consideration hereof should make Men sharpen their Wit in Ploting ways of Honouring God and doing good to their own Souls and others and put forth the outmost of their Abilities for these Ends For he gives this as a Reason of Mens seriousness and diligence in their Duty while they have opportunity That There is no work nor
AN EXPOSITION WITH Practical OBSERVATIONS UPON THE BOOK OF ECCLESIASTES Written by Mr. ALEXANDER NISBET Minister of the Gospel at Irwin EDINBVRGH Printed by George Mosman and are to be Sold at his Shop in the Parliament Closs MDCXCIV To the much Honoured WILLIAM NISBET OF DIRLETON SIR THE Author of this Exposition having Named Sir John Nisbet of Dirleton for Patron of it as a Person of great worth whose Friendship had been very useful to him Upon the decease of that Eminent Lawyer That Title designed for him cannot with more Equity be Addressed to any than to you upon whom he hath entailed his opulent Estate And your having received a great part of your Education under him and that sincerely Devout Lady now his Relick a genuine Scion of a Noble and Religious Stock with the Evidences you have given of answering their expectation by an early Inclination to a Sober and Vertuous Life and a magnanimous Contempt of vain and sinful Pleasures These assure me you will intertain this New Heir-ship not as an idle Ornament to your Closet but as a notable Antidote against the Snares and Charms of these Honours to which your Vertue and the affluence of your Fortune seem to pave the way To prepare you for a cautious Encounter with these you have here an accurat Map of all the Kingdoms of the World and the Glory thereof drawn originally by the Divinely-inspired Pen of Solomon a Wise King and a Judicious Preacher The Author only illustrates it with Doctrines and Uses Here you may survey these unfortunat Islands of Honour Wealth and Pleasure upon which many have made Shipwrack of their most Holy Faith And when you find this inferiour World too low a Situation for true Paradise and too barren a Soil to produce satisfaction to a Heaven-born Soul lift up your panting Heart to the undiscovered Glories of the higher House the Habitation of Angels and the Saints everlasting Rest where you will not need Commentaries upon a vain World and a deceitful Heart to Arm you against Mistakes and Disappointments For there the Preacher will turn Praiser Annotations will be silenced with Allelujahs and Vanity and Vexation of Spirit swallowed up in fulness of Joy and Pleasures at Gods Right Hand for ever That these may be your never-fading Inheritance after ye have tasted the greatest Happiness this World can afford is the unfeigned Prayer of SIR Your sincerely devoted Servant Ja Nisbet To the READER CHRISTIAN READER IF thou hast perused the former Labours of the Author of this ensuing Treatise thou wilt readily be convinced that this Peice of his needs no Letters of Recommendation these former Labours of his having been so universally acceptable and to my certain knowledge now much desiderat both at Home among our selves and also in our Neighbouring Nation And no wonder for whoever have seen and diligently perused these his Labours have therein had a proof of the Author 's great Judgement and singular dexterity in Opening and Expounding the Scriptute Yet Custom hath made an Epistle of this nature some way necessary and those concerned in the Publication have laid it upon me because for the present I labour in the same part of the Lord's Vineyard where the Reverend Author now with the Lord formerly laboured Therefore though I have had no small Aversation from this Undertaking partly from my own Unfitness and want of Qualifications sutable and partly from the sense I have how litle my Testimony can add to the Esteem of the Works of such a Man and partly also because such an Appearance is contrary to my own Genius and Inclination yet I have been necessitat to overcome this Aversation And my great Encouragement thereto is what I have already mentioned that the Author does not need my Recommendation his own Works Praise him in the Gate and his Praise is in all the Churches so far as his Works are known That therefore which I have mainly to do is to assure thee that the following Treatise is the genuine Work of the same Learned and Pious Mr. Alexander Nisbet who wrote the Exposition of the two Epistles of Peter And except the Arguments to the several Chapters was periected and made ready for the Press before his Death And had long since come abroad into the World if it had not been for some Assertions the Author hath upon Chap. 8.4 Concerning Obedience to supreme Powers which did not relish with the late Times wherein Supremacy and Absolute Power were screwed up to the greatest height And it may rationally be supposed that this Peice of his is not less Elaborat consequently will not be less Acceptable than the former seing it is his Second Essay of this nature and we usually say Secundae Cogitationes meliores And as Solomon is with good ground judged to have Writt this Book in his Old Age when he had taken a more serious View of his past Life so it is certain the Reverend Author wrote this his Exposition thereof in his Old Age at least in the latter part of his Days when he had taken a Review of his by past Life as he was indeed a very serious Observer both of his own Life and of the Passages of God's Providence about him yea and a recorder of both though he did this in a Character at that time known to none but himself And it is not improbable that his pains and labours upon this Subject through the Blessing of God did contribute not a little to that weanedness from the World and all its vain Pleasures and Delights to which in agreat measure the Author attained And which did so notably fit and prepare him for his great Change and made his passage from this Life to a better sweet easy and comfortable that I remember I have several times heard that eminently worthy and Pious Minister Mr. Gabriel Cunningham speak of it both with delight and admiration I do therefore perswade my self Reader that if thou be a person who wouldst gladly have thy Heart weaned from the World and be above the vain pleasures thereof and have thy Conversation in Heaven as a Stranger and Pilgrim in this Earth the consideration of this will have that influence upon thee as to make thee carefully peruse this piece and look to the Lord for his Blessing therewith that it may have the same effect with thee I am sure the Subject treated of is not only useful but highly necessary especially at such a time when notwithstanding of all that is through the whole Scriptures and particularly in the Book of Ecclesiastes held forth of the vanity and vexation of Spirit that is in all sublunary Contentments and delights And notwithstanding of all the pains of the Lords Servants in their Expositions on the Scripture and by Preaching to Rivet this Truth upon the Hearts of Men And notwithstanding of all the Experiences and Convictions Men have of this Truth by the many disappointments they meet with from the Creatures Yet
be made streight and that which is wanting cannot be numbred Verse 16. I Communed with mine own heart saying Lo I am come to great Estate and have gotten more Wisdom than all they that have been before me in Jerusalem Yea my heart had great Experience of Wisdome and Knowledge Verse 17. And I gave my heart to know Wisdome and to know Madness and Folly I perceived that this also is Vexation of Spirit THe preacher giveth here a second Instance of the weakness and Insufficiency of Mans Wit as it is Exercised especially about things Morall or the practical affairs of Men to direct him how he may recover his lost happiness the sum whereof is that himself after much pains taken to see how far a Mans wit without the special Illumination and conduct of the Lords Spirit can possibly lead him right and how far it ordinarly leads him wrong in reference to the matter of his true Happiness he had found the Issue to be nothing else but Vexation and sorrow instead of true contentment And this may be taken for the Ninth Argument to prove his Scope Now that this Instance from his own Experience may have the more weight he doth first show how he did acquire it not by a slight and careless inquiry but by his most Serious communing or deliberating with his own Soul Secondly he showes what Advantages or Furtherances he had to fit him for profiting in his Study and did reflect upon for his encouragment therein to wit 1. Much Worldly Greatness such as Riches Honour and the like for however most abuse these things yet it appears that he made them his encouragment in his Study 2. Rare inward qualifications such as Wisdome which being considered comparativly made him to excell all that had been before him or as it is in the Original before his Face in Jerusalem And experience of Wisdome and knowledge which is acquired by observation of particulars and bringing of knowledge to practise Thirdly he specifyeth the Object of this Serious Study of his to which he did apply his heart being incited by these Advantages And that was 1. To know Wisdome whereby cannot be meant his Study of saving knowledge as a renewed Man for that Study could not be censured as he doth this in the following words that it proved Vexation and encreased his greif seing himself had declared Prov. 2 10. and 3.17 that that Study brings much Pleasure and Peace to the Soul but by this Wisdome which he Studied to know is meant the wisest of these courses that the wit of a Man unrenewed and destitute of the speciall guidance of Gods Spirit can sett him upon for attaining Happiness especially the Exercise of his wit in the Study of Morall vertues such as Equity Charity Meekness Temperance and the like although even this Wisdom as he Studied it was subservient to his progress in saving knowledge 2. His Study was to know Madness and Folly whereby he doth not mean that he studied to know the case of these who are deprived of the Exercise of natural Reason seeing such are often very free of Vexation nor doth he speak here of his Sudy of the Wickedness and perversness of his own Heart in order to the mortifying thereof because that Study also is Blest with much Peace and quietness of Spirit But by this Madness which he Studied to know is meant these violent sinful courses such as oppression unjust conquest and the like which Men take for attaining to Worldly Riches and Honours and wherein wicked Men use to Glory as if they were renouned by them as the Word signifies and by Folly these sensual and Beastly pleasures whereunto Carnal Men give up themselves He studied the outmost in both these courses which might seem to promise or bring about any Happiness to Man and this he did that he might the more effectually convince all that true Happiness was not to be found in these wayes And Fourthly He passeth the same Sentence and censure upon these courses which he did upon the former viz. that the outmost that any Man neglecting the Study of Reconciliation with God in Christ and of Living in his Fear and Obedience can attain unto whether in the Exercise of Moral vertues or by giving himself up to the satisfaction of his Fleshly Lusts shall be so far from bringing him true Happiness and contentment of Spirit that on the contrary it shall Eat up his Spirit and as the original word signifies consume it with Vexation at Last From this purpose Learn 1. They that would reclaime Sinners from pursuing their Happiness in things Earthly must not think it sufficient to inlarge themselves in General Doctrine proving that all Earthly things are Vain and unable to bring about Mans Happiness but must give particular instances of them especially of these things wherein the greatest show of Happiness is and wherein Men do most diligently pursue it and must Labour to convince them of the Madness and Folly of their way in pursuing of it in these seeing that Doctrine which Men will be pleased with in the General they will not willingly apply to themselves in particular 2 Sam 12.5 For after that Solomon hath by many Arguments in the former words proven in General the Vanity and insufficiency of all the Creatures and Humane endeavours about them to lead Man to his true Happiness he doth here and in the three verses immediatly preceeding give particular instances of these courses which have taken up the best of natural Men wherein they do most strongly apprehend their Happiness to be and do most eagerly pursue it to wit the Study of the Workes of Creation and Providence of which the former instance is given and of things moral and the practical affairs of Men whereof this is mainly to be understood I communed with my own heart saying Lo c. 2. They that would make progress in the Study of that knowledge which may be profitable for themselves and others in order to the attaining of true Blessedness as they must be much in consulting of the Word Ps 119.24 And of the Spirit for light John 16.13 And of others also who can give them information in that way Jer. 50 5. So must they not neglect to Commune with their own Hearts by putting them to ponder what the Word holds forth for their direction in that way Luk. 2 19. To bring to remembrance what they have formerly Learned of it Rev 3.3 To consider the wonted Goodness of God to them which may engage them to walk in his way Ps 77.6 c. To find out Grounds of comfort against their discouragments Ps 4 4. And frequently to consider the hazard of mistaking the way or sitting up in it Heb 4 1 For Solomon while he was upon such a Study as doubtless he made use of other Means so he was often speaking with his Heart as the words are in the Original which are here translated I Communed with my own Heart
farther illustrate the Sin and Misery of the Covetous Worldling whose Portion is in this present Life And for this end he First supposes such an one to have yet two farther Degrees of his fancied Happiness The 1. is A numerous Off-spring to possess what he hath gathered If a Man saith he beget an hundred Children he puts a definit number for an indefinit an Hundred for many according to an ordinary way of speaking in Scripture 1 Cor. 14.13 And by supposing him to be in a case which is not possible he labours to awake him out of his Dream of finding Happiness in a case far inferiour to that which is supposed The 2. is a long Life If he live saith he many years so that the days of his years be many by doubling the Expression he supposes his days and years to be as many as ever any had or can have So he supposes him to have these things which he pretends as a Defence of his eager pursuit and sparing use of things worldly to wit many Children to leave these things to and Old Age to provide for Next He supposes the Covetous Man to want other two things 1. That his Soul injoys no good that is He neither hath the comfortable use of his Riches nor doth he make sure any Spiritual or Eternal Good to himself And 2. That he hath no Burial He supposes him to want Burial not as if all Covetous Wretches were deprived of this favour Luk. 16.22 Nor as if the having of it could in the least contribute to their Happiness but because Covetous and Ambitious Men do oft make more preparation for a sumptuous Burial than for their Eternal Wel-being Isai 22.16 And because none of them can be certain if ever they shall have Burial seing the Lord sometimes in displeasure deprives the Wicked thereof Jer. 22.19 Therefore he supposes them to want it Thirdly Upon supposition that he have the former and want the latter priviledge he doth assert v. 3 and set forth his Misery by comparing with and preferring to his case the case of an untimely Birth as Better in outward Respects specified afterward for of the future eternal state of the Abortive he speaks nothing though the worst that can be supposed thereof must be more tolerable than the Covetous Mans. Fourthly He shews particularly wherein the Misery of the Covetous is greater then the Ab ortives As for the Covetous 1. He comes into the World with Vanity that is to no good purpose for himself or rather he comes in with a load of original Guilt which is not to be understood as if there were any who are not born in the same case but because it is charged upon him now going out of the World therefore he speaks of it as peculiar to him Then 2. His Death here called Departure is comfortless and an entrance into utter Darkness And 3. For his Reputation or Name in the perpetuating whereof he placed one part of his Earthly Happiness that shall not be Remembred with God or good Men for any advantage to him ver 4. And for the Abortive who hath not had the most common Benefits of this Life to see the Sun or to have the Exercise of Reason and so is not guilty of Abusing these and the like Favours as the Covetous is this hath more rest than the Covetous Not as if properly such an one could be said to have any rest in this World or as if the Covetous could have the least degree of true Rest as the comparing of them would seem to import but that this untimely Birth is never vexed with such distracting Cares and Fears as the Covetous Worldling is tormented with Fifthly He inlarges the Supposition of the Covetous mans long Life by supposing that which is impossible to wit that he should have a Thousand years twice told superadded to all his other Earthly advantages of Riches Honour numerous Off-spring and the like and this he doth that he may drive him from the apprehension of Happiness in any thing that he can attain to in this World And Lastly he proves by several Reasons that notwithstanding of this long Life with all the forementioned advantages of it he is still a miserable man providing he seek not Happiness of a higher nature than can be had in things Earthly The First Reason is that he remains all his time a Stranger to the sweetness of fellowship with God It is safe to understand Solomon so here while he saith he hath seen no good seing he had learned of his Father that mans true good consists in that Fellowship Psal 4.6 The Second is that this man supposed to be so near his imaginary Happiness must go to the same Place with the Abortive or those he Judges most miserable he must meet with them in the Grave or State of the Dead which is here called that One Place whether All men go And so what ever it be belonging to this Life only that differenceth one man from another that cannot make him a happy Man ver 6. Hence Learn 1. Men destitute of saving Wisdom are very Ingenious to find out pretences and seeming Excuses for their sinful Courses and therefore they that would reclaim such must trace them thorow these and discover the Vanity of them For Solomon here supposeth the Covetous Worldling swelling in Riches to cover his excessive love to the World and his depriving himself of lawful comforts with the pretence of providing for his numerous Off-spring and his Old Age and proves that neither of these doth lessen his Sin or his Misery For saith he Though he have an hundred Children and live many years c. Yet he is but a miserable Caitif 2. The Lord may manifest his Bounty to wicked men by heaping upon them the choice of outward Blessings and may draw out his long suffering patience toward them in great length by giving them many Days and Years while they are walking contrary to him that by his so doing he may reclaim some of them and make the rest the more inexcusable For having before supposed the Covetous man to have abundance of all sorts of Riches he here supposes him to have many Children and to live many Years so that the days of his Years be many 3. As those may have variety of outward Blessings who yet Injoy nothing that is truely Good for their Souls so mans happiness is only to be estimat according to his Souls injoying of that Good which is sutable to it namely the favour of God his Grace and a right to everlasting Blessedness all other things are but Good to his Body and in some sort common to man with other Creatures inferior to him For Solomon supposeth here that a man may have a Numerous Off-spring and a long Life beside his Riches and yet be a miserable Man if so be his Soul injoy no Good 4. Though Man be bound to esteem it a Blessing of God to have many Children Begotten in
lawful Marriage Ps 127.3.4.5 And to have a long Life when it is spent in Honouring God Prov. 16.31 Yet when he looks upon these or any thing of that nature as his chief Good or when his Eagerness in providing for his Children or Old Age takes him off from providing for his Soul or proves prejudicial to the true Good thereof then these outward Blessings are so far from increasing his Happiness that they do much augment his Sin and Misery for such an one the Spirit of God doth here set forth as extremely miserable who though he have an hundred Children and live never so many years yet his Soul injoys no Good 5. That which is a sanctified Dispensation to the Saints and is so far from diminishing that it doth increase their Happiness the same is a plague and Testimony of Gods displeasure to the Wicked For although the best of the Saints may be deprived of the Honour of Burial and when it is so for Christs cause they are so much the more Happy Ps 79.2 Rom. 8.28 Yet the want thereof is a curse to the Wicked and an increase of their Misery in so far as it speaks the Lords abhorrency of their Bodies which they only cared for for as a part of the Covetous mans Curse he is here supposed to have no Burial 6. There may be much Mercy in these Dispensations of the Lord which seem most sad and portend most wrath to the Sons of Men An Untimely Birth often proves very grievous to the Parents not only for the disappointment of their Hopes and Desires but for the hazard of the Mothers Life Yet it may prove Really and should be so looked upon a prevention of much Sin and Misery to the person so taken away and consequently of greater Grief to the Parents who should think upon their abortive Seed as in a Better Condition than if the same had been timely and had come to have great Riches Honour many Children and long Life neglecting with all the study of the Souls true Good for comparing such a Birth with the Covetous man he saith an untimely Birth is better than he 7. Though the natural state of all that enter into the World be equally Sinful and Miserable as to their Original Guilt and subjection to wrath therefore Psal 51.5 Eph. 2.3 Yet that Guilt is only reckoned upon the Wicked mans Score who continues in Sin and is not imputed to the Godly who is born again and hath Christs Righteousness imputed to him For it is of the Covetous Idolater that this is spoken as being proper to him to have that Guilt charged upon him when he is going out of the World he comes in with Vanity 8. There is neither comfort nor hope of comfort in the Death of Wicked men their Death is their entry into utter Darkness where is weeping and gnashing of Teeth For Darkness in Scripture signifies both the privation of Comfort and the inflicting of Torment and Woe And here the Covetous Idolater is said to depart in Darkness 9. It is just with God to deprive Men of a Name after they are gone who minded never the Glory of his Name nor tio have a Name and esteem with him in their Life but placed the r Happiness in gaining a high esteem among Men and in perpetuating their Memory among them after their Death And ordinarily he doth so for although some Wicked men may have their Remembrance long continued by some useful Monuments left behind them yet as to the perpetuating of their Name and esteem as truely Happy Men with God and among them that are truely wise this is verified of every one of them his Name is covered with Darkness 10. Every step of a Wicked Mans walk from his entry into the World to his Departure out of it is in Sin and Misery so that if such Men could be particularly known to others this might be truely said of them and written upon every one of their Graves he comes in with Vanity he departs in Darkness and his Name is covered with Darkness 11. It had been better for Men that they had never been than to be without God in the World better never to have seen the Sun than to seek their Portion in things below the Sun and better never to have known any thing than to imploy all their wit about things Worldly neglecting the study of Gods favour and Reconciliation with him thorow Christ for here the Abortive who hath not seen the Sun nor known any thing is preferred to the Covetous as in a Better Condition than he who hath seen the Sun lived long and known much of things Worldly 12. They that seek Rest and satisfaction to their Spirits in any created thing neglecting to seek the true spiritual Rest which consists in Reconciliation and fellowship with God in Christ Mat. 11.28 Psal 116.6 And to make sure their eternal Wel-being which is the everlasting Rest of the Godly Isai 57.1 shall be so far from finding Rest in this World that they shall meet with much unquietness here and Everlasting Torment hereafter For Solomon comparing the Covetous with the Abortive he saith this hath more rest than the other and seing the Abortive hath properly no rest here at all and yet is said to have more Rest then the Covetous it is imported that he is so far from Rest that he is extremely Tormented 13. All the Favours that wicked Men enjoy are aggravations of their guilt and so do increase their Misery Even this that they have seen the Sun or have known any thing at all makes their case more sad than theirs who have not For it is here imported that they are more miserable than if they had not seen the Sun nor known any thing while the case of the Abortive is preferred to theirs in this That such an one hath not seen the Sun nor known any thing and hath more rest than they 14. As Men that are Strangers to the Spiritual Life of Grace and so have no well grounded confidence of the Life of Glory are excessively desirous of a long Life in this World so this frame of Spirit is a clear mark of an unmortified worldly person For while the Spirit of God directs Solomon to suppose Men to live so long here he meets with their apprehensions that they would be very happy if they might have the benefit of so long a Life and therefore do exceedingly desire it Yea though he live a thousand years twice told 15. The true Good which should draw the desires of Men after it doth not consist in Riches Honours numerous Off-spring or any thing of that sort A Man may have all these and yet be a Stranger to that wherein his chief Good consists namely Fellowship with God and living in His Fear and Obedience For Solomon here supposes a Man to have beside the former Advantages A long Life even a thousand years twice told and yet to see no good 16. Men that
Maker about the way of attaining to Happiness For there may be safely conceived a consideration held forth in his Name to disswade him from that course which is a Contending with God It is known to be Man neither may he contend with him c. 9. Who ever walk contrary to the Lord shall find him Stronger then they to blast their Courses and destroy themselves except they submit in time and follow his way Neither may be Contend with Him that is Mightier than he Ver. 11. Seing there be many things that increase Vanity what is man the better 12. For who knows what is good for man in this life all the days of his vain Life which be spendeth as a shadow For who can tell a man what shall be after him under the Sun IN these words Solomon doth First resume his former purpose while he saith Seing there be many things that increase Vanity the meaning is seing there are so many vain Courses that naturally Men take for attaining to Happiness in the Earth and so many just Dispensations of God whereby he disappoints them as hath been shewn in the former purpose And Next He draws several inferences therefrom which may alienat Mens Hearts from things Earthly And these he holds forth in three Questions The First is What is man the better The meaning whereof is he is not the nearer to his Happiness for the Question hath the force of a Negation yea it imports that he is much the worse and much farther from his Happiness than if he had never attempted to seek it in these Courses The Second is Who knows what is good for Man in this Life c. Which imports not only that Man is uncertain what Condition in the World whether to be Rich or Poor to be in Honour or Obscurity makes most for the satisfaction of the Mind which he aims at But mainly that there is not one of the Children of Men till he get Eye salve from Christ that can Know or inform another wherein the true Good which is only in Fellowship with God doth consist far less how to attain unto it And to this he subjoins such a Description of Mans Life from the brevitie and incertainty of it as may teach him not to seek Happiness in things on Earth The Third is Who can tell him what shall be after him The meaning whereof is that not only future Events which may befal a Man before he depart this Life are hid from him or others that might inform him so that his Happiness cannot be here But mainly that none can inform a Man how these things upon which he spends his Body Spirit and time shall be imployed after him whether his lawful Heirs or Strangers shall possess them whether they shall be imployed well or not by either Which consideration though it be true also in Reference to the Godly yet it is only a Vexation to them who know not of a better Life and who place much of their Happiness in perpetuating their own Fame and securing great things to their Successours Hence Learn 1. As they who have a calling to deliver the Mind of God to his Church ought to propose some certain scope to themselves to which they should make all that they deliver subservient so it is not in vain for them after proof and clearing thereof to resume and repeat the same especially when they are therefrom to draw some practical uses which may be profitable for their Hearers For Solomon who is a Precedent for our ordinary way of Preaching having in the entry proposed this for one main part of his Scope in this Book to prove all created Things and humane Courses about them vain and insufficient for bringing Man to true Happiness he doth here as in several other places of this Book recapitulat and repeat the same and draw several Uses from it Seing there are so many things that increase Vanity what is man the better c. 2. Till men be set upon the new and living way of true Felicity which is the study of Reconciliation with God thro' the Blood of Christ Heb. 10.19 20. their Sin and Misery is still upon the growing hand the more they multiply their Courses for Happiness the more Sinful and Miserable do they render themselves if they seek it not where it is be found as is imported in this first Question drawn from the former purpose here resumed Seing there are so many things that increase Vanity what is Man the better i.e. he is much the worse 3. Though fallen Man by all his pains about things Earthly can come nothing nearer his lost Happiness but on the contrary is still put to a greater and greater distance from it yet is he very unwilling to cast up his Account and consider what Advantage or lose he hath by his pains he must be put to this by the word and Messengers of God For this Question imports that he is nothing the better but much the worse of the many vain Courses he takes for Happiness and that he cannot condescend upon his Advantage though he apprehend it to be very great Seing there are so many things that increase Vanity what is Man the better 4. Men without renewing Grace are not only unable to attain unto any thing that is truely good for them by all their Pains but they are also Blind and cannot see that Good till they get Eye-Salve which is vouchsafed but upon a very few For this Question is put concerning all men in nature Who of them knows what is good for Man in this Life 5. The Cause why Men are not the Better of their Pains for Happiness is their Ignorance of the nature of that true Good which is attainable in this Life consisting only in Obedience to Gods Commands and submission to his Correction Lam. 3.26.27 in Praising of him for his Goodness Psal 92 1. And so injoying fellowship with him Psal 73.26 and the like what wonder then men know not what is their Good in the other Life For this Question may be looked upon as containing the Reason of that which is imported in the former that Man is nothing the Better by the vain Courses he takes for Happiness For who knows what is good for Man in this Life c. 6. That only is to be esteemed truely Good for a Man in this Life which can continue with him and may be Injoyed by him all the Days of his Life whether he be in adversity or prosperity And that is only to be in Favour with God the proofs whereof his Favourites may promise to themselves shall follow them all their days Psal 23.6 For it is clearly imported here that if Man know not what is Good for him All the days of his Life he doth not know what is truely Good for him in this Life at all Who knows what is Good for a Man in this Life all the days of his Life 7. Mans natural Life and duration
shines eminently in the Word of God ver 10. The necessity of which Wisdom for this end he evidenceth 1. From the evil and danger of railing and reproachful Speeches incident to Men destitute of saving Wisdom against incensed and corrupt Rulers when they meet with any violence or disappointment of their ambitious Ends from them they thereby readily procuring their own Ruine as a Serpent by his audible hissing doth his killing from those whom by his detracting Speeches he provokes ver 11. 2. From the advantage of having this heavenly Wisdom which directeth a Man to the use of such savoury Words and Expressions as conciliats the favour of offended Rulers ver 12. 3. From the sad and dangerous effects of such rash and detracting Speeches towards these in Authority as proving the Mean of a Mans insnaring and destroying himself ver 12. 4. From the height and extremity that such hard Speeches do ordinarly run to that as they begin with and flow from Levity and Inconstancy so they terminat in mad and furious Courses against these Rulers ver 13. And 5. From the description of such Men destitute of this saving Knowledge of God and their Duty to them in Authority by resembling them unto the Natural Fools of the World in the multiplying of Words by boasting of their intended Actions and inquiring into and determining future Events ver 14. And in the vanity and fruitlesness of their Endeavours even in common and very ordinary Affairs ver 15. And upon the mentioning of the Grievances of the Godly under the bad Government of corrupt Rulers and their Duty towards them Notwithstanding thereof The Preacher takes occasion 1. To shew the misery of that Land who have voluptuous and unqualified Rulers both Supreme and Inferior set over them ver 16. 2. The happiness of that Nation or People over whom eminently qualified and sober Governours are set ver 17. And 3. The Cause or Root of that Ruine that comes upon a Land underwicked and insufficient Rulers to be their exceeding Sloathfulness and Carelesness as a Man that suffereth his House to decay through neglect to repair it in using fit Means to save the State from Ruine and Destruction ver 18. And their Luxury and excessive and unseasonable Use of worldly Enjoyments to the enhauncing of Money to spend upon their Lusts and impoverishing of their Subjects ver 19. The III. and last Direction is That notwithstanding People may meet with many Grievances from vitious and insufficient Rulers apt to stirr the passions even of the Best yet they ought to forbear all bitterness of Spirit and revengeful Imprecations of Vengeance upon them and to entertain no malitious Thoughts against their Persons or Authority ver 20. which be presseth by an Argument taken from the sudden and unexpected Discovery of this either in time to the confusion and punishment of the Offender or hereafter before Angels and Men to their eternal Shame and Destruction ver 20. CHAP. X. Ver. 1. Dead flies cause the Oyntment of the Apothecary to send forth a stinking Savour so doth a litle Folly him that is in Reputation for Wisdom and Honour SOlomon having at large commended saving knowledge or Christian prudence he doth now press the exercise thereof and shew how it should be manifested in a Christians Conversation and before he give directions for this end he labours to prepare the heart for receiving of them by informing those who have gained esteem in the minds of others for Wisdom or any other gift they have therewith such as Riches or Eloquence as the word translated Honour signifies that they had great need to be very accurat and circumspect in their walking And this he doth by representing the hazard of the miscarriage of such though it were but in some small point of rashness or inconsideration which he calls a litle Folly manifested by them and marked by others in their carriage this will render them altogether useless for doing good to others and make all the rest of their carriage unsavoury And this hazard he illustrats by a similitude well known to the people among whom he lived of a dead Flie which falling into the Oyntment of the Apothecary doth readily putrify the same and make it useless and unsavoury So the verse may be taken for an Argument to study the constant exercise and manifesting of Heavenly Wisdom in the conversation because even a small miscarriage in them that are esteemed truly wise will make them very unsavoury Hence Learn 1. Though it be the ordinary lot of those who are truely Wise and Godly to be in a mean obscure and despis'd condition in the World as he had shewn toward the close of the former Chapter yet it is not always so with all of them for sometimes the Lord gives them with saving Wisdom such other things as use to be most in esteem with the World that they may thereby be the fitter for promoving his Honour And as he favours them himself so sometimes he gains them favour and Reputation with men yea even the worst of men Mark 6.20 So much doth Solomon suppose here for there is no ground to think that he speaks of such as have only an undeserved Reputation but of such as have and deserve to have Reputation for Wisdom and Honour 2. The more esteem and Reputation especially for Wisdom any have among Men the greater hazard are they in to bewray their folly and rashness either by being lifted up above measure 2 Cor. 12.7 by despising others Mat. 20.24 or upon the conceit of their own eminency in that or any other perfection waxing presumptuous and fearless of their own miscarriage Mat. 26.33.69 And so have often greater need to be warned of their hazard to miscarry than these who are in less esteem for Wisdom For the Spirit of God directed Solomon in the close of the former Chapter to commend and incourage the poor despised Wise man but here he directs him to guard the Wise man who hath Reputation and Honour by insinuating his hazard to Miscarry while he saith Dead Flies cause the Oyntment of the Apothecary to send forth a stinking favour so doth a little folly him that is in Reputation for Wisdom and Honour 3. As those that deserve Reputation and esteem from others ought not ambitiously to hunt after it Gal. 5.26 nor be much moved when they want it 1 Cor 4.3 So their having of it should make them the more exact in their walk and cautious lest any thing escape them that may make their name unsavoury They should make their esteem and Reputation among men an Argument to move their own hearts to study Accuracy and tenderness in their behaviour for keeping up their esteem that so they may be in the fitter capacity to Honour the Lord and do good to others For to stir up such to walk sutable to their esteem is this hazard of their miscarriage and coming in disgrace thereby set forth to them as Dead Flies
in Duty For as this Similitude implies that the Husband-man will see many unseasonable days to hinder him from Sowing and weaken his hopes of a good Harvest so the application of it to the Scope of this place imports that many things will appear and be suggested to hinder Men from the Duty of Charity and the same holds of all other Duties and to weaken their hopes of the performance of Promises made thereunto He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 3. We have so much natural aversion to our Duty and so much unbelief of the promised Reward that we are ready to make every appearance of a Difficulty a sufficient ground to quite our Duty For though the Weather will often be lowring and the Air tempestuous when a little after the Season will be favourable enough yet it is supposed that Men are very apt by such small appearances of Difficulty to be hindered from their Duty while the wise Man thus confutes them even by relating their Objections under this Similitude He that observes the Wind shall not sow and he that regards the Clouds shall not reap 4. They that do in earnest mind obedience to commanded Duties and so would meet with the performance of the Promise made thereunto must not ly in wait to observe Difficulties a far off or find out what may discourage them in their Duty nor must they regard Difficulties when they are suggested to their Minds but when the season and opportunity of Duty comes they must set to it whatever appearance of bad Success there be else they will never be for the advancement of Gods Honour in the discharge of their Duty For he that observes or as the Word signifies watcheth anxiously for the Wind shall not sow and he that regards the Clouds concluding it will be Rain when they seem to threaten it shall never reap 5. If Men would reason in Matters relating to their Duty to God and their eternal Welfare as they ordinarly do in the matters of this Life they would not be so often hindred from their Duty or discouraged in it but that reasoning which hath no weight with them in things of an earthly and small Concernment the same seems most strong in reference to the greatest matters of their Soul and another Life For here it is supposed that Men do not ordinarly reason from appearance of Rain or Wind that they should neglect to Sow or Reap and so of other things else they would seldom or never do what they are seldom or never found to neglect in the ordinary season thereof and yet that they do too frequently from any appearance of hard Events reason that they must neglect necessary Duties particularly that of Charity here prest He that observes the Wind shall not sow and he that regards the Clouds shall not reap 6. There is so much Wisdom manifested in all the Works of God and we are so blind and spend so much of the little Wit we have upon other things that there is not any of these works that can be fully comprehended by us this is clearly supposed in the other Branch of Solomons Confutation of the delay or neglect of Duty upon appearance of bad success as thou knowest not c. so thou knowest not the work of God who maketh all 7. Men is of so wonderful a Constitution that it will conquer his Understanding to comprehend himself And therefore while he reflects upon himself he should be humbled that he can know but little of these two principal Parts whereof he is composed the way of the forming of his Soul its union with and acting by the several Organs of his Body the way how his Body was formed in the Womb how so many rare and far differing Organs and Members of so various operations should arise out of so inconsiderable a matter of one kind and colour and that of the same Bones should grow without which Man would creep upon the Earth as Worms do Women that Bear Children and all that are born of Women should humbly admire and adore the wonderful Art and Wisdom of God in framing both their Spirits and Bodies and thereby be moved to adventure upon Duty to Him being confident that He who made them so wonderfully can easily prevent imminent Hazards in the way of their Duty and bring about the performance of His Promises though they see not how the same can be For here the incomprehensible Wisdom of God manifested in forming of the Spirits and Bodies of Men is brought as a motive to the Duty of Charity and to make Men charitable so to speak of God that He can easily prevent their Fears of Loss and Want make up their Losses and make good His own Promises As thou knowest not the way of the Spirit nor how the Bones grow in the Womb of her that is with Child so thou knowest not the Work of God that maketh all things 8. However our ignorance of Gods way of working so far as the same may be known ought to humble us yet the knowledge of our ignorance may be useful for us and may teach us to follow our Duty in hope of the promised Reward though we see no probability that the same may be brought about For Solomon brings our ignorance of God's working as an Argument to convince us of Folly in desisting from Duty because we see not how we shall be Rewarded as He hath promised and to put us to our Duty in every opportunity thereof considering that God who is infinit in Power and Wisdom can easily prevent our Fears of Loss or Hazard in the way of our Duty and bring about the performance of His own Promises though we see not how it may be done As thou knomest not the way of the Spirit c. so thou knowest not the work of God who maketh all 9. The Consideration of Gods infinit Power should make us hope against all appearances of the contrary that His Promises shall be made out to us and so follow our Duty though we see no appearance of success For while Solomon is discovering and guarding against the cause of our neglecting Duty namely our ignorance of Gods way of working in bringing about the performance of His Promises which is often contrary to appearance he describes the Lord from His infinit Creating Power Thou knowest not the work of him who maketh all 10. Gods efficacious Providence in bringing about the performance of His Promises as it is secret and unseen to us so it operats constantly and that so certainly that there shall be no miscarriage of the effect intended by Him Therefore is the same here set forth by His way of forming the Spirits and Bodies of Men which as it is very secret so it is constantly going on As thou knowest not the way of the Spirit or how the Bones do grow in the Womb of her that is with Child so thou knowest not