what is Evil in His Sight especially seing they are often in such distemper through security and love to their Idols that considerations of His Love have little weight with them therefore is this here held forth as a reason of the former Disswasive Why should God be Angry at thy Voice 10. If Men would exercise their Reason they might see their own Folly in adventuring upon God's Displeasure so rashly as they do and in extenuating of their Guilt when they have done so For this Question is put to Mens Consciences importing that they cannot give a Reason for their Practice and that Conscience being put to it they could not but see themselves unreasonable Why should God be Angry at thy Voice 11. Though the Lord may long suffer the Work of Mens hands to prosper who are walking contrary to Him and provoking Him to destroy them yet such Men take the nearest course to destroy their own works who do any thing sinful to make themselves prosperous and the prospering of their works is but a Fore-runner of the Destruction of them For this which is sometimes verified here is held forth as that which is to be at last verified of all that continue to provoke the Lord He will destroy the work of thine hands 12. Even these Sins which Men account least of may draw down these Strokes which they account the sorest of any other and that especially because they extenuate these Sins For there is nothing that Men value more than the Works of their own hands and nothing is more grievous than the destruction of these And therefore the destruction of them is here threatned as a Consequent of God's Displeasure incensed by Mens rash Vows and their extenuating of them Why should God be Angry at thy Voice and destroy the work of thy hands 13. There is in every Sin many Provocations of God and consequently a multitude of Miseries attending the same Any one Sin be it Rash Vowing or Extenuating thereof proves these that are guilty of it to be ignorant of God or forgetful of His Presence Terrour and Justice and to have little Fear of Him in their hearts and so draws down Destruction upon all their Undertakings For both the multitude of Provocations and the many Miseries attending the same are comprehended under the Diverse Vanities here spoken of and particularly Mens disappointment of their Undertakings is imported in the Similitude here brought in to illustrat this Reason that as in Dreams Men feed themselves with many vain fancies and hopes f great things which are all evanished when they awake So â— many words especially rash and inconsiderat Engagements and slighting of the Sin of them There are diverse Vanities 14. The Fear of offending God flowing from the consideration of His Terrour Job 31.23 His Goodness Hos 3.5 and especially the experience of His proneness to pardon Ps 130.4 is the most kindly and powerful Restraint to keep Men from Sin the best remedy of their Rashness and of their Impenitency and Extenuating of it And the want of this is the ause of all that is here disswaded from For as a Remedy innuating the cause of this Distemper this is here prescribed ut fear thou God Ver. 8 If thou seest the oppression of the Poor and violent perverting of Judgement and Justice in a Province marvel not at the matter For he that is higher than the highest regardeth and there be higher than they HEre is a Sixth Direction for attaining to true Peace and Tranquility of Mind the Summ whereof is That Men should labour to acquiesce unto the powerful Providence of God ordering all sad Dispensations for the good of them that Fear Him and so walk in the practice of the former Direction And for this end he First supposes that the Godly of whom and to whom mainly he speaks here being Poor and in a very mean condition in the World will meet with grievous Oppressions from the World in all their outward enjoyments and have what is their Right both taken and detained from them as the Word Oppression signifies by the turning of Justice and Law whence these Oppressed Ones might expect a Redress of former Wrongs into farther Violence and Oppression of them Next He disswads from Marvelling or being Astonished and Stupified as the Word signifies at this Matter or as it is in the Original at this Will or Purpose to wit either the perverse will of wicked Men and their Cruel Purposes driving them on to such Oppression and Injustice or rather the Wise and Good Will of God permitting and ordering it to be so for good Ends. So that this Disswasive is not to be understood as if it were a fault simply to Admire Mens Wickedness and their unreasonable Dealing with Poor People For so Men may safely marvel at the Matter Isai 1.21 But it is such a Marvelling that is here condemned as hath with it Fretting and Anxiety flowing from Ignorance or Inconsideration of the Lord 's Wise Ends in permitting of it as tendeth to Stupify as the Word signifies and so to discourage the Hearts of the Poor in the way of Well doing And Thirdly He presseth this Disswasive by Three Reasons First From the Highness or Eminencie of the Lord in His Power Justice and other Perfections and this he sets forth comparatively as that which is far above the highest Oppressours on Earth Secondly From His Regard unto or as the Word signifies watching over all their Wrongs to Avenge them and over themselves to Preserve and Reward them who hold on in His Way notwithstanding of such opposition Thirdly From the multitude of Instruments whom the Lord hath to imploy especially the Angels whose Ministry He makes use of for executing His Judgements upon Proud and Unjust Oppressours any one of whom is Higher or more eminent for Power than all the Oppressours in the World Isai 37.36 Hence Learn 1. They that walk most closely by the Rule of the Word may expect the worst usage in the World even to be either by Fraud or Violence Robbed of their outward Comforts or kept from the possession of what is their own and while they have recourse to these that are in power for Redress to see no hopes of Relief from them but rather to meet with encrease of their Wrongs and new Injuries from such as should redress them and that in every place of the Country where they live For this is the case wherein those to whom the former Direction is given are supposed to be If thou seest the oppression of the Poor and violent perverting of Judgement and Justice in a Province c. 2. Although the Lord hath given very frequent forewarning of hard usage in the World to his people having made the same the ordinary Lot of the best of them Heb. 11. And manifested his purpose in permitting it to be such as may comfort his own Psal 92 7. Rom. 8.28 So as there is no ground for any of them to Marvel at
115. 14. Whereby it appears be doth now take notice of that greatness as a performance of the Lords promise to him 1 King 3.13 The next thing he observed of himself and the Lords dispensation with him relates to the inward Disposition and fraâ—â—e of his Spirit under all these injoyments and that is that his wisdom remained with him or as the word signifies was his constant Servant and attendant Now though it cannot be denyed but that under his greatest defection from the Lord His saving Wisdome for the habit of it did remain with him that being the seed of God which abideth 1 John 3.9 and one of these gifts which are without Repentance Rom 11 29. Yet it seems most agreable to the purpose in hand to take this Wisdom for that singular gift of knowledge of things natural which Solomon had and for his civill Wisdom or moral prudence for managing his affaires and keeping up his Reputation considering that even that would readily be suspected to be blasted under so great injoyment of sensuall pleasures and especially that he passes censure afterward upon all the courses which by the conduct of this Wisdom he followed as Vanity and vexation of Spirit Hence Learn 1. The Lord who sees it fit to keep some of the dearest of his People very low and despised for their outward condition Ps 119.141 deals very liberally with others of them in things of that nature so as to gain them much reverence and respect in the mindes of the men of this World who ordinarily bestow their esteem upon the accompt of these things that such of his People may have the fairer opportunity to do good to the Souls of others for so liberally did he deal with Solomon in the particulars forementioned that this was the result thereof mainly in the mindes of others which he here expresses so I was great or as the word signifies Honourably thought of 2. Whatever outward greatness and esteem in the World the Lord vouchsafe upon any of his Children they ought carefully to observe and acknowledge the same that so they may the better see how great their Obligation is to Thankfulness to the Lord and how great their guilt is in not walking answerably to it and so be the more humbled for so doth Solomon and doubtless now being a Penitent for such causes reflect upon and acknowledge that greatness which Gods goodness had advanced him to So I was great and increased c. 3. It is lawful for the Godly to compare themselves with and prefer themselves to others in reference to the Lords Bounty and Liberality toward them when this is not done to highten their own conceit of themselves Dan. 4 30. when nothing is attributed to their own worth as the procuring cause thereof Deut. 8.17 nor That Goodness made an occasion to despise others who possibly have not received so much Luke 18.11 But to make themselves the more Humble and Ashamed considering that they have as far exceeded others in Ingratitude as in Receipts and to ingage them to excel others as far in Humble and Thankful walking afterward as they have done in Mercies formerly bestowed For which causes it is that Solomon here sets out his greatnèss comparatively I was great and Increased more than all that were before me in Jerusalem 4. The Lord may continue with men the exercise of common Wisdom and Prudence in managing their visible Conversation before others even when they being estranged from him have lost the exercise of Heavenly Wisdom and are not following the conduct thereof and so deserve to be deprived of that other also that he may even in that case make use of them for doing him some Service prevent his further Dishonour by them and manifest his Mercy by covering in part their nakedness which would be shamefully seen if he should when he is provoked withdraw even the exercise of that wit which they abuse for this last clause of the Verse cannot but be understood so as to relate to the time of Solomon's Defection when he wanted at least in a great measure the exercise of Spiritual Wisdom seeing it comprehends the whole time of his prosperous condition which continued even under his defection 1 Kings 10 28. 11.1 c. Even then when He was great and Increased his Wisdom remained with him 5. So prone are men enjoying plenty of outward Delights to lose even the Exercise of common Prudence and Reason and to give up themselves as Beasts to the leading of their sensual Appetites 2 Pet. 2.12 that it is a Mercy much to be marked and acknowledged for a man to have any measure of the exercise thereof continued in that Case For Solomon speaks of this as a remarkable thing which hardly would be expected by many that he having all the Delights of the Sons of Men being so great and increased more than all that had been before him might yet truly say this Also my Wisdom remained with me Vers 10. And whatsoever mine Eyes desired I kept not from them I withheld not my Heart from any joy for my Heart rejoyced in all my Labour and this was my Portion of all my Labour 11. Then I looked on all the Works that my Hands had wrought and on the Labour that I had Laboured to do and behold all was Vanity and vexation of Spirit and there was no profit under the Sun SOlomon goes on to describe further the frame of Spirit he had under his Estrangement from the Lord and the Sense he had thereof being now a Penitent And First he returns again to show how fully bent he was to pursue his sensual Pleasures and this he holds forth in two Expressions The one is That whatever his Eyes desired he did not keep from them By his Eyes he means mainly the Affections of his Soul which are usually so exprest in Scripture especially when Lust or Desire is attributed to them 1 Joh. 2.16 Because these take in Objects to the Affections Job 31.1 And do in some sort bewray the tendency of the Affections toward these Objects 2 Pet 2.14 And so the Eyes of the Body are here also comprehended These he confesses he did not separate or put far away from as the Word signifies these Objects to which they were of themselves strongly inclined as he should have done Job 31.1 By the exercise of holy reason and Grace which he had in the habit The other expression is That he with-held not his Heart from any joy Which adds to the former that as he did not separate his Eyes or Affections from the Objects which proved a snare to him so he did not put a Bridle or Restraint as the Word translated With-held signifies of the Fear of God and Thoughts of his Love upon his Affections nor did he prohibite them which is the chief signification of the Word by his reason to ingage deeply in the Love of these Delights however lawful in themselves Now these expressions cannot be understood
such sad events as have befallen others for saith the wise man I my self also perceived that one event happeneth to them all Verse 15. Then said I in my heart as it happeneth to the fool so 〈◊〉 happeneth even to me and why was I then more wiseâ— then I said in my heart that this also is vanity SOlomon having in the former Words asserted that the morely wise and sober Man is lyable to the same sad events with the sensual voluptuous Fool he doth here show first how he applyed the same to himself and after serious pondering of the Lords Dispensations with him he found the same verified in his own person who was Inferior to none for that sort of Wisdom I said 〈◊〉 my hâ—â—râ— saith he as it happeneth to the Fool so it happeneth even to me Which is not to be understood as if every thing had fallen out alike to him and Fools or wicked Men for many Fools were Dethroned while he prospered and came to the peaceable possession of their Territories but that he did rationally and upon good grounds judge himself lyable to the same events none of which his moral Prudence though very eminent could prevent and that he had some experience of alike sad events with such toward the latter end of his life 1 King 11.14 c. Next he shews some of the effects which the consideration of this equality together with the disappointment of satisfaction he found in his Study of Moral Wisdom had upon his corrupt heart whereof the first is here to make him condemn that sort of Wisdom as altogether unprofitable and to repine at himself for taking so much pains for it while he saith He said in his Heart and why was I then more wise Which cannot be looked upon as spoken only in the person of others seeing he doth so expresly set it down as the Language of his Own Heart as he useth to do these things which are most clear to have been his own Thoughts and considering also that there was much of this stuff in his heart during the time of his estrangement from the Lord whereof he is now ashamed and content to publish it for the good of others and therefore this must be taken for the Language of Corruption and Temptation prevalent in his Heart Thirdly He passeth Censure upon this his mistaken Opinion that this also was Vanity Which cannot be applyed to Wisdom it self formerly spoken of though it be true of it being made use of as a sufficient guide to True Happiness in which sense he had censured it before but must be looked upon as a check given to his Own Heart for entertaining the forementioned Temptation as most vain and unreasonable seeing there are many other good uses of that sort of Wisdom therefore he said now in his Heart it was a Vanity for him to judge it useless in other respects though it could not exeem men from the Dominion of Gods Providence as the temptation did suggest Hence Learn 1. Whatever right Observations we make upon the Lords Dispensations with others especially such as are sad we ought to apply the same to our selves by considering that the like are or have been or may be upon our selves that so we may not dream of exemption from the like nor stumble when we meet therewith For Solomon having observed in the general That one event happeneth to the Wise and Foolish He now applyeth it to himself Then said I in my Heart as it happeneth to the Fool even so it happeneth to me 2. The Lord in his wise Providence doth so order the falling out of the sad events upon the Children of Men that oftentimes these who do not foresee them nor guard against them will be exeemed from them and these who are sharpest sighted to foresee and most active to prevent them are sadly afflicted with them that the Wisest may learn to deny their Own Wit and Strength and the Foolish may have time and warning to humble themselves for their rashness and folly For Solomon had observed that as he himself who was a Wise man had great and long Prosperity so might a Fool have and as some Fools had met with sad events so might he For this I said in my Heart as it happeneth to the Fool so it happeneth to me Is to be understood of what according to the course of Providence in outward things might be expected rather than of what did actually fall out to Solomon 3. As the Lord for wise Reasons to be mentioned afterward upon chap. 9. ver 1 2. may make the same sad events befall the Best which befall the Worst so consequently the best while they are in their best condition here should look upon themselves as lyable to any of these Temporary events which are incident to men that they may the more soberly and thankfully possess their present Enjoyments and be preparing for a change for so doth Solomon here teach while he saith in his heart and that truly As it happeneth to the Fool even so it happeneth to me 4. When the Lords Spirit is provoked to withdraw in reguard of his lively operations His train of Heavenly Thoughts goes with him and in place thereof Unreasonable and Sinful Cogitations come in For thus it was with Solomon while this unreasonable suggestion was prevalent in his heart which could not have been admitted if his heart had been kept throng as sometimes it was with Heavenly and profitable considerations I said in my heart and Why was I then more wise 5. Mans Wisdom Natural or Acquired in so far as it is not acted by the sanctifying Spirit of Christ hath ordinarily fretting and repining at the Lords cross Dispensations with it whereas the Wisdom that is from above makes the Heart peaceable and calm under these Jam. 3.17 considering from whom and for how good ends they come For even Solomon while the special operations of the Spirit are with-held looks upon all that Wisdom which is a desirable Gift of God as useless and repines at himself for studying of it And why was I then more wise 6. So blind are mens minds in the matters of God without the special Illumination of Christ's Spirit and so wedded are their Hearts to their own Will and Idols while they are not taken up with Him that if he make them to excel in one thing they will readily repine if they do not excel in all and if they attain not to what their Hearts would be at they are ready to under value what they have received and should be thankful for for so doth even Solomon's corruption suggest to him Seeing he did so excel others in Wisdom that therefore he should not be obnoxious to the same sad events with them And because he saw it was so with him he is tempted to think himself a Fool in taking such pains for Wisdom As it happeneth to the Fool so it happeneth even to me and why was I then more wise 7.
outward man Thirdly That the time of these passions or affections here spoken of is both to be understood in reference to the Lords Dispensations and likewise to mans Duty and the Lords putting him to it viz. That as the Lord hath set times wherin He giveth matter and occasion of Grief or Joy more or less in His Dispensations so it is Peoples Duty to observe when and in what measure His Word and Dispensations call them to express the same Fourthly That however these instances be applicable to all men who live under such change of Dispensations yet it is safest to apply them in special to the Church and People of God among whom the Dispensations formerly mentioned are mainly remarkable Hence Learn 1. The Lord hath the sad and mournfull times of People set and fixed from Eternity when He sees it fit so to work that they shall have much matter of Mourning and when He intends to frame their spirits for it by suspending comfort or by pouring out the spirit of Grace and supplication that they may be prepared for comfort here and may long for the time when tears shall be wiped from their eyes There is a time to weep 2. There are degrees of the sad conditions of the Godly He doth not alwayes give them alike matter of Grief nor when they have doth He suffer their hearts to be alike weighted therewith for the One of these Words doth express a higher degree of Grief than the Other There is a time to weep and a time to mourn 3. The World and all the comforts of it can neither prevent nor mitigate the Mourning and Grief of People when the Lord sees it fit to exercise them therewith Nor can men bring it on for all their malice and power till the Lords sett time come which is here spoken of There is a time to mourn and a time to weep 4. It is the Duty of the Lords People to observe the time when He by His Word and Dispensations calls them to Mourn and Weep that they may rationally and willingly apply their hearts to that exercise it being a high provocation of Him and a forerunner of much woe to them not to Mourn and Weep when he calls them to it Isai 22.12 For this may be also understood of the time to be observed and made use of by His people There is a time to mourn and a time to weep 5. It is sometimes necessary for the Lords people especially when there is much terrour in His Dispensations of killing plucking up and breaking down formerly mentioned to express their Grief so as it may appear to others by their abstinence and chastening of their flesh Dan. 10.2 3. by their humble walking Isai 38.15 For the Words as was cleared in the Exposition signifie such sorrow as breaks out in signes and expressions so as it cannot be hid There is a time to weep and a time to mourn 6. The Lord hath also His own times set and fixed wherein he will fill the mouths of his People with Laughter and turn their Mourning into Dancing by making them see the performance of these promises which they could hardly believe Gen. 21.6 Healing their spiritual distempers Isai 2.5 6. Guarding their hearts against the vexation of affliction Job 5.22 giving them such clear foresights and sweet foretastes of their future Happiness that they cannot but skip for joy even in the midst of the worst that men can do to them Luk. 6.23 And sometimes by giving them deliverance from their troubles Psal 126.2 And when His time for making His People Laugh and Dance cometh the World cannot hinder it For There is a time to laugh and to dance 7. It is the Duty of the Lords People especially when His Dispensations are eminently comfortable to make conscience of rejoicing and of expressing the same in their words and carriage by their chearful walking running the way of His Commandements and inciting others to His praise for this concerning the time of Laughter and Dancing is also to be taken in reference to our Duty that the Time of His Healing Building and Planting formerly spoken of is to be observed and made use of by His People who should then express their joy as the Words signify There is a time to laugh and a time to dance Ver. 5. A time to cast away stones and a time to gather stones together a time to embrace and a time to restrain from embracing THe first Two of these Instances concerning the Time of Casting away and Gathering stones may be taken for a proverbial kind of speech made use of 1. To signifie the Duty of dependance upon Gods Providence and acknowledgment of Him who hath the timing of mens undertakings even their smallest matters in His hand 2dly The expedience of mens observing according to the revealed will of God the fittest seasons for their Actions And 3. To check and reprove the folly of men who slight Him and the observation of these seasons even in their smallest matters They may be also understood of the time of mens preparing materialls for any enterprise as minding them that they are so under dominion of Gods Providence that he can in His time make them undo what they have formerly done and either of these ways the sense is subservient to the scope to make men constant in dependance upon and acknowledgment of Him who hath the Time of all Events in His hand and doth direct men to time their undertakings aright As for the other two concerning the time of Embracing and refraining therefrom they are to be understood of the expressions of love whether from the Lord to His people which he gives and withholds only in His Own Times Cant. 2.6 Or among His People themselves Gen. 29.13 1 Cor. 7.5 It is safe to comprehend both seing the Scriptures cited express both in such termes and both are agreeable to the Scope for working the heart to submission under the changes of His Dispensations whose love is constant and to teach men Dependence upon Him for direction when to express their love to others and when to refrain therefrom Hence Learn 1. Men ought not only to depend upon God as the carver out of the times of their more weighty undertakings and these which seem to them of greatest concernment in the World and to observe carefully the right timing of these but they ought to do the same in the smallest matters For even of such may these instances be understood and so taken literally God must be looked unto even in such things as these There is a time to cast away stones and a time to gather stones together 2. When men are imployed in preparing materials for any of their Enterprizes in this World they should consider that they are so under the dominion of Gods Providence that He may soon make them meet with the time when they shall be necessitate to undoe what they have done of that kind that so they may keep their
that it is done that they may see themselves to be Beasts and so may loath themselves and thank him that they are not destroyed but preserved that they may seek Mercy and a change of their nature 7. What ever is discovered to be the Lords intention and aim in His Dispensations His people ought to concurr therewith by their serious desires and wishes that it may be brought about thereby testifying their approbation of His purpose as Holy and Good For this may be also taken for Solomons hearty Wish and the worst he desired to befall these Wicked men That God might manifest them and they might see themselves to be Beasts 8. The consideration of those many Resemblances that are between Man and the Beast As 1. That many Events or or occurrences depriving them equally of the satisfaction and pleasure they take in sensual delights are common to both 2. That Death is alike certain to both 3. That the breath or natural Life of both is alike easily cut off And that in all these and the like respects Man hath no preeminency above the Beasts The consideration of these I say should in Reason powerfully convince Men of their Brutishness in seeking Happiness in such things as are in some sort common to them with Beasts such as The bearing down of others inferior to them The satisfying of their sensual appitite and the like For these Resemblances are here reckoned out by Solomon as so many Arguments to convince Man of his Brutishness in thinking himself Happy for his power and place in the World without fellowship with God and living in his fear and Obedience For that which befalleth the sons of men befalleth the Beasts c. 9. They that would deal effectually for convincing sinners of the evil of their way would make use of such motives as probably may most prevail with them though these be not such as are of themselves the most cogent For Solomon here being to convince Men in power abusing the same of their Brutish and Beastly disposition doth not specify the Resemblances which may from Scripture be condescended upon between the inward disposition and carriage of the one and the other but only compares them as to outward Events and the issue of their Bodily condition wherewith such Men are supposed to be only taken up and so are probably most powerful to disswade them from seeking Happiness in things common to them with Beasts That which befalleth the sons of men befalleth the Beasts c. 10. Scripture Expressions are not always to be looked upon a part and separat from the Scope of the place where they are else Mens corrupt hearts will father many absurd and impious things upon the Scripture contradictory to it self For this that man hath no preeminency above a Beast taken without respect to the Scope and matter in hand savours of Atheism and agrees not with the following truth that Man hath the preeminency of a reasonable Soul above the Beast but taken with Reference to the Resemblances here mentioned that Man is neither exeemed from several outward Events nor from death it self it hath a clear truth in it Man hath no preeminence in these and such as these above the Beast 11. When the emptiness of all created things and humane endeavours about them in regard of any true contentment they can afford to a mans Spirit and their insufficiency to make him truely Happy is seen and well pondered Man will easily assent to this truth that they are really Brutish who seek their Happiness in those things and choose them for their best Portion which have no proportion to their immortal Souls For as a clear proof that they are beasts who so seek their Happiness thi◠general assertion is brought in For all is Vanity 12. Men as well as other living Creatures inferior to them are in a continual motion toward Death nor can they halt in that course which should be considered by them who are also posting toward Eternal Destruction that their hearts may be weaned from seeking Happiness in these things from which they are so quickly passing For this Word in the Original in the present time notes a continual motion all go 〈◊〉 one place 13. The Lord did choise a part of the basest matter in the universe whereof to form the Bodies of Men as well as of Beasts not only to commend His Wisdom and Power in making such a curious piece of Work as Mans Body out of such indisposed matter as Dust but likwise to keep Man humble considering the baseness of his Original to dissuade him from oppressing others inferior to himself in Worldly respects seeing he is made of the same mettal with them and to mind him of a necessity of going to the dust again with them For which causes mainly it is here asserted all are of the dust and all turn to dust again Ver. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Solomon having shown such Resemblances between Man and the Beast as may serve to dissuade Man from satisfying himself with the Beasts Happiness and may prove him very Brutish if he do he comes now to show wherein Man hath the preeminency and this is mainly in respect of his spirit which goes upward Whereby is chiefly meant the Immortality of Mans Soul seeing he speaks of the state of it after the Body is gone to the Dust as is clear by the Words immediatly preceeding and by the parrallel place Eccles 12.7 And though the expression seems mainly to respect the Souls of the Godly that by Ascending Ascend as the Original bears yet may it be taken in Reference to the Souls of the Wicked also Not as if they went up to Heaven but in so far as after Death they must sist themselves before their Maker and Judge to be disposed of according to His pleasure Who though He be every where present yet it is often set forth in Scripture as above us in the highest Heaven And because the spirits of the Godly do really by Ascending Ascend as a spark of fire riseth upward toward Him who is in the high and Holy place As for the Spirit of the Beasts which is nothing else but their Breath as the Word often signifies their vital or Animal Powers it is said to go downward not as if it did subsist or remain after it leaves the body but having spoken of the going downward of the Body and the perishing of it he is directed to set forth the perishing of their Spirits such as they are by their going downward in opposition to the substance and Elevation of the Spirits of Men which he sets forth by their going upward And this difference between the Spirit of Man and Beast he sets forth in a Question Who knows the spirit of man that goes upward and the spirit c. Not as if he doubted if it were so or as if it could not
primitive Christians had in a suffering time while they are said to eat their Meat with Gladness and singleness of Heart Act. 2.46 And this he doth in the fourth place commend by two Reasons 1. Because there is nothing better on Earth for a Man than to study cheerful submission to God in the use of such Creature Comforts as he allows upon him what ever the measure of them be and whatever the Dispensations of God be with him it is his best under the Sun to rejoice in God and to stir up his heart by the holy and cheerful use of the common Comforts of the Creatures to the expectation of a better Life above the Sun 2. As this is the best of it here so this is made sure to the Godly it shall abide with him not as if every one of the Godly did always attain to actual rejoicing in God but that it is the Lords constant allowance to them and if they do make use of it walking in his fear and obedience they may have his joy fulfilled in themselves and no man shall take it from them amidst all sad changes no cross shall marr it all the days which God giveth them under the Sun Hence Learn 1. As the Ministers of Christ should be careful to hold forth consolations to the Godly while they are threatning the Wicked so if they would make these consolations effectual for their Comfort they must insist upon the Discouragements which marr their Comfort by them lest if they simply hold forth suitable consolation and do not branch out the discouragements to which these consolations are to be applied People may think Preachers little acquainted with the dint of the Temptations wherewith they wrestle Therefore Solomon having given to the Godly that consolation that it shall go Well with them comes here to describe these Dispensations and Events which often marr their Comfort There is a just man to whom it happeneth according to the work of the Wicked c. 2. The Lord sees it fitting that the best of his Children should meet with as hard usage in the World as the worst of Men have done or could indure in their mortal state and this he does that he may mortify their corruptions and prevent their sharing with the Wicked in their future Lot 1 Cor. 11.32 that he may try and so manifest to themselves and others the reality of their Faith Patience Love and other Graces Jam. 1.3 For There is a just man to whom it happens according to the work of the Wicked 3. The Lords outward dealing with the worst of Men may seem so favourable and sweet to them for the present as if they were the best servants that he had upon the earth that he may thereby invite them to ingage themselves in his Service Rom. 2.4 and may heap Coals of fire upon their Head if they will not For this is the other part of this Dispensation There be wicked men to whom is happeneth according to the work of the Righteous 4. It is only in this state that we are in upon Earth that matters fall forth thus in the other life the difference of Dispensations with the Godly and the Wicked shall be fully clear For saith he There is a Vanity which is done upon the Earth we may be sure no where else a just man to whom it happeneth according to the work of the Wicked 5. However the Lords Dispensation in ordering outward things to fall forth to the Godly and Wicked as is here exprest be most wise and Holy yet the same as men ate instrumental in it proves their condition here to be Vain that is that Happiness cannot be had by the injoyment of things earthly and that every man is Vain who seeks it in them For Solomon reflecting not upon the Lords Dispensation in ordering things thus but upon mens corruption and their Lot in this World passes this sentence There is a Vanity which is done upon the Earth c. and again this is Vanity 6. The Children of the Lord should not only make Conscience of rejoicing and Spiritual Mirth when Dispensations are favourable and according to their mind but when they are most grievous to carnal Sense and Reason If they can then rejoice the power of divine consolations and the reality of their Faith will be most apparent For it is when is happens to the just according to the work of the Wicked and contrary that Solomon commends this frame of Spirit to be studied by the Godly then I commended Mirth c. 7. To rejoice in God and to comfort our selves in the hope of the promised reward and so cheerfully to submit to the worst that can befall us in his way is the best condition a Child of God can be in in this World spiritual Joy and Cheerfulness being that which makes all duties savoury and acceptable to God 2 Cor. 9.7 is blest with encrease of strength for every duty and difficulty Neh 8.10 keeps the Soul fit for farther manifestations of his love Isai 64.5 And commends Religion making it lovely to others Act. 2.46.47 For he gives this as a Reason why he commended Mirth because a man hath nothing better under the Sun then to eat and drink and to be Merry to wit in a spiritual and holy manner 8. The Lords People should not only draw matter of rejoicing from his word and promises Psal 119.50 And from the special tastes of his Love which he bestows upon them Cant. 1.4 But even from their common creature comforts and they cannot but do so if they take them all as streams flowing from the fountain of Gods special Grace and love to them Gen. 33.5 And if they do not this they have but the Beasts Happines For there is nothing better then to eat and drink and so upon that occasion to be Merrie in the Lord 9. However that measure of outward Comforts such as Meat Drink and the like which the Lord allows upon his people be sometimes less and sometimes more and the best of them may be put to great straits for want of these things yet as much of them as may occasion their Joy in him they shall never want as long as God mindes to continue Life with them and take service from them when they have nothing they shall be as if they possest all things being taught of him to have and to want and in all estates to be content For in this sense it is his constant allowance to his own That shall abide with him of his Labour the days of his life which God giveth him 10. Spiritual Mirth and joy in God occasioned by the use of creature Comforts is only allowed upon these who are painfully imployed in some honest Labour both outward in their callings and spiritual in the practise of commanded duties and not upon those who live in idleness or eat and drink the gain of Falshood and oppression For saith he that shall abide with him of his
all things come alike to all which is not to be understood as if the Lord did not sometimes put a difference between the Godly and the Wicked even by his Dispensations by exeeming the Godly from these Judgements which often take away the Wicked as is clear in the Examples of Noah Lot Nahab and others but the meaning is that the Godly and the Wicked are alike prosperous and alike afflicted and rather the Godly are under the sadest of Dispensations and that he speaks of outward Events or as the Word Event signifies Occurrences of Providence is yet more clear by the following words There is one Event to the Righteous and the Wicked c. in which words he giveth several Denominations or Tittles of them that are in a state of favour and them that are not pointing at their different state and qualifications by which they may discern themselves and others also so far as is fit for them to judge whether they be in a state of favour or not although they cannot judge of this by outward Dispensations As for the Godly they are called 1. Righteous not for any perfect and personal Righteousness but for the Righteousness of Christ imputed to them and inherent Holiness begun in them 2. They are Good pointing at their Bountiful or Edifying Disposition as the word signifies which makes them study to do good to others thereby resembling their Heavenly Father and this is the Mark of a Justified Person 3. They are Clean not from all Sin as before Chap. 7.20 but they are Clean from the guilt of Sin and are daily setting about the cleansing of themselves from the Pollutions that are in the World 4. They are such as Sacrifice that is they are conscionable Attenders upon God's Worship whereof one part which was the principal in Solomon's time is put for the whole And 5. They are such as are afraid to offend by Rash or False Oaths or neglecting to perform Lawful Vows and Engagements to God or Man and by these Qualifications they may know themselves to be beloved of God who cannot know it by outward Events And Next For the Wicked they are designed by so many contray Names as clear their state and temper 1. They are Wicked or as the Word signifies restless in their sinful Courses 2. They are Vnclean under the guilt of their by-past Sins and still wallowing in new Pollutions 3. They are such as Sacrifice not that is they either neglect or slight the Worship of God 4. They are Sinners that is devoted and given up to their Sins otherwise all deserve that Name And 5. They are such as profane the Name of God by Rash or False Oaths or otherwise contrary to the Third Command Hence Learn 1. The unsearchableness of the Wisdom of God manifested in his Dispensations and our shallowness and weakness of Wit to comprehend the same fully ought not to discourage us in the study thereof but should stirr us up to give our Hearts away so much the more to it For Solomon having in the close of the former Chapter asserted that No Man can find out the Work of God not the most painful and wise among Men he saith here For all this or notwithstanding of all this I considered in my Heart c. 2. As all that give their Hearts away to the study of the Mind of God manifested in his Word and Works especially those who have an Office in the House of God to teach others should make this one end of their pains that they may attain to what may be profitably held forth and communicat to others for their good and not knit up their Observations like a Talent in a Napkin So whatever any in their stations and places bring forth to others they should study to do it with clearness and plainness For Solomon considered all this in his Heart even to declare it the Word signifies to make it Plain as upon a Table that he that runs may read Hab. 2.2 3 However the Godly are apt to apprehend themselves misregarded by the Lord Ps 31.22 and their Service rejected by him Ps 22.2 yet their Persons and their imperfect Service are in his Hand their Persons to be provided for protected and preserved till they come to Glory Joh. 10.28 29. and their Service is in his Hand to purge it from the dross of it to accept of it and reward it Rev 8.3 For the Righteous and the Wise and their Works are in the Hand of God 4. It is only they who are fled to the Righteousness of Christ and are studying what is Righteous in his Sight and for that end are endued with Heavenly Wisdom and studying progress therein who can take the comfort of this that they and their Service are thus in his Hand Therefore are those to whom this Priviledge belongs thus described The Righteous and the Wise and their Works are in the Hand of God 5. Although the Lord's outward Dispensations are sometimes so favourable that they may serve to confirm and clear those who are otherwise confirmed concerning his Love and respect to them Psal 41.11 And sometimes they are so terrible that they speak plainly his displeasure to them that are walking contrary to him Ezek. 21.17 yet no outward Dispensation be it never so favourable and sweet can be the prime or infallible evidence of the Lords favour and Love neither can any Dispensation how sad and terrible so ever be an infallible sign of his hatred or rejection of any and therefore they are injurious to God and to their own Souls who because of any favourable Dispensation would conclude that the Lord approves and favours them as the worst of men are ready to do Hos 12.8 or who conclude his displeasure and loathing of them because of hard Dispensations as the best are ready to do Isai 49.14 For saith he No man can know Love or Hatred by all that is before them 6. Those who were differenced from all eternity in Gods Counsel and decree whereby he purposed good to some and past by others who are differenced in time by their effectual calling and other priviledges and who shall be differenced at the last day as far as the Right and Left hand differ those I say may be alike dealt with in regard of outward Dispensations The Godly may be crossed afflicted tormented with Sickness Poverty Disgrace exile Heavyness of Spirit and the like as well as the Wicked And the Wicked comforted with success Credit Riches Ease and Cheerfulness of Spirit no less yea sometimes more than the Godly the Lord would not have the better or the worse of these things valued by men as their Happiness or their Misery For this is Solomon's third observation which he declares to the Church All things come alike to all there is one event to the Righteous and to the Wicked 7. When we see the Godly afflicted as Wicked Men deserve to be and Wicked Men comforted by outward favours as according
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
Man who was Despised Slighted and his Words not regarded From this we may Learn 1. When the Truth of God cannot get a publick Hearing in the World the Lord will get acceptance to it and will be doing good by it in private Corners and so will be still propagating his Truth as he did by his Apostles and Prophets in evil Times when they might not avow themselves in which sense this general Speech is verified The words of the Wise are heard in quiet 2. It is not a clamorous hot and violent way of pressing even Truth it self that will gain Acceptance to it nor will that way be studied by them that are truly Wise and desire to spread the Truth but rather it is that quiet and calm way of delivering of it which Christ himself used who did not strive nor cry nor cause his Voice to be heard in the Streets that prevails most The Lord will have it so that the efficacy and fruit of speaking the Truth may be seen to be his secret power with it and the Beauty and Equity of the thing spoken rather than any thing it hath from the Speaker For so may this also be taken as pointing out the qualification necessary for the right way of delivering the Truth The words of the Wise are heard in quiet 3. Those who are of Composed Meek and Humble Spirits ready to submit to the Mind of God when it is held forth and not to gain-say it in their Hearts when it speaks most sharpely against their Corruptions those are fit to receive the Truth of God such will hear it and profit by it when others deny it a Hearing and will take well with a savoury Counsel and Advice from others were they never so poor and mean For having said before that the poor Man's words were despised and not heard to wit by the most part of Men he adds this that notwithstanding The words of the Wise are heard in quiet namely by Quiet Calm and Submissive Spirits 4. When Men that have Rule over others do not hear the Truth of God themselves though spoken by the poorest and meanest Servants of his and do not imploy their power to propagate the knowledge of it and gain respect to it among their Subjects but suffer them to remain ignorant of God and so Fools indeed for any care or pains they take to make them wise it is but just with God to make their most imperious and publick Commands have little respect with their Subjects and less than they give to his Counsel coming from his despised Messengers yea to raise up some to speak against their wicked Edicts at least in Quiet when his Truth may not be avowed and make those to be better heard than wicked Rulers are And so verify this That the words of the Wise are heard in quiet more than the cry of him that Ruleth among Fools 5. So much are the Hearts of Men taken up with external Force and means of Defence when they have them and so hardly are they then made apprehensive of the necessity of humble Dependence upon God for his Concurrence which Heavenly Wisdom teaches that the Ministers of Christ having to do with such had great need frequently to undervalue all their external Force without that Wisdom and to preferr the same to all external Means where it is wanting Therefore Solomon having thus commended Wisdom before Ver. 16. he here commends it again in an Expression near to the former Wisdom is better than weapons of War 6. Some one or a few wicked Persons especially when they are tolerat countenanced or followed in their evil Counsells and Ways Judg. 19.22 c. and 20.14 c. or when the Sin of that one or few is not searched and mourned for Josh 7.13 may deprive the whole Society who have so made the guilt of that one or few their own of many excellent Mercies such as delivery from Straits or may procure the removal of Mercies which they do all enjoy and consequently may draw on great Judgements upon the whole Society And so this is verified One Sinner destroyeth much good CHAP. X. The ARGUMENT THE Wise Man having spoken so much in the Commendation of Saving Wisdom he doth in the First part of this Chapter unto ver 4 adduce many pressing Arguments perswading to the serious Exercise of it and manifestation thereof in their Conversation The I. whereof is because a very small Miscarriage in these who have gained Esteem with others for Wisdom and other Qualifications and advantages will readily as a dead Flie falling among Oyntment render them useless and unsavoury ver 1. The II Argument is taken from the description of those that are made Partakers of this Heavenly Wisdom and of those who are void of it because these who are indued with this Saving Wisdom are in a fit and ready Disposition to go seasonably dexterously and diligently about their Duty having their Heart in their right Hand ver 2. And they that are void of it as they are unfit for any duty or work in the season thereof so do they palpably bewray to Oa-lookers in their deportment their folly and want of Heart and Courage for Duty especially under Difficulties ver 2 3. In the second Part of this Chapter contained from ver 4. to the end of the Chapter are set down several Directions in order to the manifesting of this Saving Wisdom in their carriage particularly towards Magistrats especially when unjustly provocked The I. whereof is That when the Magistrat is unjustly incensed they would evidence spiritual Wisdom by a peaceable yielding and mild carriage so far as is consistent with duty to God and a good Conscience towards them even tho there may be many things wrong in their Administrations which is the ready way through the Blessing of God to pacifie and calm the Passions of them that are in Authority and prevent much Evil both in the Magistrats and Subjects ver 4. Which Direction he illustrats 1. By holding forth the ordinary abuse of Government through the pravity of the disposition of some Rulers which in his Observation or Revelation from the Spirit of God had been improven to the setting of the vilest and worst of Men in eminent place and wisest of Men not only with-held from publick Employment but put in an abject and despicable condition ver 5 6 7.2 By shewing the sinfulness and danger of seditious Plottings and Insurrections against those in lawful Authority as being a malicious course evidently tending to their own Ruine ver 8 9. The II. Direction is That Men endued with saving Knowledge who providentially are under such incensed and corrupt Rulers as advance the Wicked and depress the Godly would be at double pains especially in case of former Misttakes or Negligence for Direction how to carry towards them both in speech and practice and give both God and them their due which only can be attained by that Wisdom which is from Above and
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
as a proof of Wo to a Land and so to all the Inhabitants thereof that the House which is the Common-wealth is decaying and droppeth thorow 4. Where Slothfulness and Idleness prevail there Luxury and excess in the use of worldly Injoyments prevail also For upon neglect of lawful diligence the Flesh waxes wanton and must be pampered Therefore this is set down as the second Cause of the Ruine following upon the slothfulness of Rulers which is the first Cause their Luxury and Excess A Feast is made for laughter and Wine to make merry 5. Though Slothfulness and Idleness bring misery upon the Sluggard by degrees as a Ruinous House takes in Rain by Drop and Drop at first yet being continued in they will at last by their effects proclaim his misery to On-lookers Therefore doth the Preacher set forth the Fruit of Slothfulness by the decay and dropping thorow of a House which if not repaired will make the Ruine of it visible to all that pass by and force the lazy Inhabitant either to perish in its Ruine or seek another Habitation By much slothfulness the Building decayeth and by the idleness of the hands the House droppeth thorow 6. As the Luxury and Excess of Rulers is a Cause and sign of Ruine in part begun and more hastening upon the people under their Charge so such men having once given up themselves to their Lusts they will follow them even amidst the Evidences of God's Displeasure against them For this Similitude taken from the lazy Inhabitant who while his House is decaying and dropping in upon him is Feasting and making merry with his Companions thinking thereby to divert the sad Thoughts of his ruinous House which he will not get long done represents the Temper and Carriage of wicked Rulers who while the Common-wealth is decaying the people growing poor and publick Treasures exhausting are Feasting making merry and spending all upon their Lusts in which case it is here said A Feast is made for laughter and Wine maketh merry but Money answers all 7. God taketh notice both of the seasons of Mens Eating and Drinking especially in Feasting and of the Ends which they propose to themselves in so doing whether they intend only their own sensual satisfaction and carnal mirth or the strengthening of their Bodies for doing the Lord service For the Spirit of God by Solomon having shewn to the commendation of good Magistrats that they Eat in season and for strength and not for drunkenness here takes notice of wicked Rulers Feasting when Ruine is coming upon the Common-wealth and of the Ends they propose to themselves their own carnal mirth and pleasure A Feast is made to wit by such Men for laughter and Wine makes merry 8. When Magistrates are negligent of their Duty and yet luxurious and sensual the people under their Charge cannot but be impoverished they must have Money for which the Poor must sweat in digging the Earth trafficking by Sea or Land and the like For the peoples poverty is here insinuat as the effect of the Rulers slothfulness and prodigality They Feast and make merry but Money answereth or procureth all these things 9. Though Money of it self be the most useless thing in the World for sustentation of humane Life yet Providence hath made it so useful that ordinarly it answers him that hath it with all things necessary for him and makes them Obedient as the Word Answereth signifies to him Therefore they that have much of it had need to look how they answer the Lord calling for Duty from them For Money answereth all things 10. Mens Lusts are very expensive they will not get their Slothfulness and Excess maintained without much Money the consideration whereof should make them more sober and diligent For thir words import that sensual Rulers must have Money and may be looked upon as including an Argument to disswade them from Laziness and Excess taken from the effect thereof which is the poverty of the people who must give to them that Money which answereth all things Ver. 20. Curse not the King no not in thy thought and curse not the Rich in thy bed chamber for a Bird of the Air shall carry the voice and that which hath wings shall tell the matter BEcause the miscarriage of Rulers formerly described is very grievous and ready to move the Passions of the best Therefore doth the wise Man here disswade from Bitterness of Spirit or revengeful Imprecations whether against the King or supreme Magistrat who is the fountain of these Woes that flow upon the Land which is committed to his Trust or against the Rich by whom are especially meant inferiour Magistrates who enrich themselves by draining the Purses of the Godly And not only doth he disswade from open reviling of them before others but from the inward motions of Revenge in the Heart and the expressions thereof even in the most retired places signified by the Bed-chamber And this Disswasive he presseth by an Argument taken from the hazard following upon that which is disswaded from For saith he A Bird of the Air shall carry the voice c. which is not to be understood as if the Lord did always discover such secret Cursings and Imprecations in this Life or when he doth it that he always useth extraordinary means for bringing it about But the meaning is that such things shall surely be divulged either in time for the shame and temporal punishment of the Offender or at the end of time before Men and Angels and that the discovery shall be as sudden and in a way as litle suspected by the Offender as if a Bird of the Air did cary the matter Hence Learn 1. There is so much Self-love remaining unmortified in the best and so little use made of these places of Scripture which serve to compose the Spirit and work it to submission and patience under the hardest lot in the World that in times especially of Oppression and Injustice when a godly Man sees these in Authority spend his substance upon their Lusts and oppress his person revengeful motions are ready to arise even in such a Mans Heart evil Wishes and bitter Imprecations against them are ready to escape him For all along Solomon speaks to the Man indued with heavenly Wisdom directing him how to evidence the same and here finds it necessary thus to disswade him Curse not the King c. Curse not the Rich c. 2. The Lord would have His people even when they are opprest and wronged by Magistrates shewing so much respect to His Ordinance of Magistracy as not to revile or imprecat Vengance upon the persons of the Magistrates or to intertain any revengeful Thought against them but rather when they are drawing a Curse upon themselves to mourn for them and pray for the Blessing of Repentance and Reformation to them Though they be little tender of His Honour yet while they are in His place to Men and do in a manner carry His
mentions this and often afterwards this alone as holding forth the chief consideration of Him that should gain Reverence and Acceptance to his Message and encourage himself in his Duty The Words of the Preacher 2. As these who have been very eminent for Office Grace and the like Qualifications may when the Lord is provocked to withdraw fall into such gross Abominations as might make them justly to be secluded from the Society of the Church So when the Lord vouchsafes Repentance upon them they will esteem their Reconciliation with the Church a great benefit and will be content to Preach their Sin and sorrow for Sin that GOD may be honoured and others waiâ—â—ed in which case they ought to be welcome to the Church again and the Lords Message sent by them received with no less respect than ever For Solomon in testimony of his grief that ever he separat from the Church and of his joy that he is admitted again to that sweet Society he calls himself here Ecclesiastes which according to the signification of the Word touched in the Exposition is as much as to say a penitent Soul reconciled to the Church called to Preach this penitential Sermon to the same and so was to be received not only as a Member thereof but a publick Preacher The Words of the Preacher 3. Although descent from wicked or obscure Parents ought to be no just ground of prejudice against their Godly Children who are by Faith served Heirs to the Father of the Faithful Gal. 3.7 Yet descent from Godly Parents is such an advantage to Godly Children as may be very comfortable to them in so far as it cleareth their right to such Promises as are made to the seed of the Upright Ps 37.26 And as it ought to be a strong motive to them to imitate their Parents and unto others also to accept the more heartily any message that such have from the Lord to them For which causes beside others mentioned in the Exposition we may judge Solomon here to commend the purpose of this Book from this that he was the Son of David 4. The Lord hath seen it fit to imploy some of all ranks of Men to be the Preachers and Pen-men of His Holy Word some obscure persons as Herd-men Amos 1.1 Fishers Mat. 4 8. and of other imployments Acts 18.3 That the glory of His Power and Grace may be the more conspicuous some Noble as Solomon Isaiah and others that Men may see his Truth worthy to take up the Spirits of the greatest and both sorts are chosen that all ranks of Men may meet with something in the stile of his Word sutable for them For here is a Book of Scripture written by the Son of David King in Jerusalem 5. The Greatest on Earth should think it no dispiragement to them nor inconsistent with the managing of the weightiest civil Affairs to spend some of their time and pains in using all means competent for them in their place to propogate the knowledge of the Truth and advance true Piety this being the best policy they can use for establishing their just power and making People dutiful to them Prov. 16.12 For though Solomon wrote this Book as an extraordinary Man yet in his study to edifie the Church and in his pains for acquiring much of that experimental knowledge communicate to the Church in it he acted as an ordinary Man and therein is a precedent to all especially Christian Magistrates painfully to improve their time and gifts by Writing or other wayes for the spiritual advantage of the Church and People of GOD The words of the Preacher King in Jerusalem 6. Although the Truth of GOD he worthy of all acceptation for its own excellency and usefulness Ps 119 97 98. even though it were delivered by Shepherds Luk. 2 17 18. yet these whom the Lord imployes as his Embassadors to carry his mind to the Church may make use of any external priviledge they have to make way for the more hearty acceptance of their Message among the People who are hardly moved to receive the Truth upon more pure and spiritual considerations providing the advantage of the Truth and not their own Vain-glory be their end in so doing For though Solomon's Calling to be a Preacher was alone sufficient to gain acceptance to his Message yet to add the more weight unto it he mentions also his Royal Birth and Dignity and this in a modest may omiting many other Titles of Honour which vain-glorious Men for inferiour to him delight to multiply to themselves The words of the Preacher the Son of David King in Jerusalem VERSE II. Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity THE scope of the spirit of GOD by this divine Preacher being to point out to miserable fallen Man the way to recover his lost Happiness he doth first proceed negatively to convince him wherein it cannot be found and for this end he propounds to be proven that All is Vanity whereby is meant that all the Creatures and all humane Endeavours about them are insufficient for yeilding any true contentment to Men or as the word signifies All is Nothing or empty of any vertue as to the forementioned effect and so this Expression All is Vanity is not to be understood of any thing that GOD hath made in respect of the Being of it all things that way considered being very good Gen. 1 13. nor of Mans right use and enjoyment of the Creatures so as to be led by them to his Maker and engaged to his fear and obedience for so all things are holy and good to the User Tit. 1.15 1 Tim. 4.4 Neither yet of a Mans lawful diligence and pains in his lawful Calling and Imployment as if that were Vain 1 Tim. 5.8 But it is to be understood first Of all created delights such as Riches Honours worldly Pleasures particularly instanced afterward as they are abused and subjected to Vanity Rom. 8.20 by Man seeking his chief Good and placing his Happiness in them neglecting withal the stupy of Reconciliation with GOD and of living in his Fear and Obedience recommended to him as the only way to true happiness Eccl. 12.23 And Next It is to be understood of all the pains a Man can take by vertue of any humane power or skill to make himself happy or contented whether in the contemplation or enjoyment of created things which is also instanced and proven to be vain in the following purpose All things of this nature he doth proclaim to be Vain in this sense unable to afford to Man any thing but disappointment and that in the highest degree for by this form of speech vanity of vanities the Hebrews use to express the superlative degree Gen. 9.25 Cant. 1.1 And to make this Truth take the deeper impression he propounds it by way of exclamation as it were wondering at and pitying the madness of the Children of Men who are so ravished with the apprehension of
be and the greater their pains after a farther measure thereof For Solomon did not satisfie himself with that very measure which God gave him 1 King 4.29 But gave his heart to seek and search one by wisdom 9. There is nothing which God hath made or doth neither any thing which he ordereth or permitteth to be done but it deserveth Mans serious thoughts as that from whence he may learn something for his profit the study of the Creatures will not only instruct him what is for the preserving or recovering of his natural health but also proclaim to him the glorious Properties of his Maker Ps 19.1 Rom. 1.20 The study of humane Affairs may teach him what is for the advantage of his worldly Estate yea even the greatest miscarriages in the World may afford him either matter of caution to beware of the like 1 Cor. 10 6. or of Praise that Men are restrained from miscarrying further Ps 76.10 or of Comfort that God is bringing good of it Isai 10.7 12. For Solomon did give his heart to seek and search out by wisdom concerning all things that are done under the Sun 10. That the Children of the Lord may be the better content with their Portion the more taken up with their Happiness in fellowship with him and may be the more able to convince others of their folly and madness in seeking Happiness elsewhere they may lay out their wit sometimes in considering what Happiness the Creatures and humane Endeavours about them can yeild still putting the same in the Ballance with what is to be had in Communion with the Lord that so comparing Christ the true Apple-tree with the Trees of the Wood His Fruit may be the sweeter to their taste and comparing the excellent knowledge of him with what may be known and injoyed of other things these other things may become Dross and Dung in their esteem For we may safely consider Solomon here expressing himself to have laid out his Wit and Pains to see what Happiness is to be had in the Creatures that so he might the more heartily cleave unto that better Part which he had chosen and the more effectually convince all others of their folly in troubling themselves about many other things I gave my heart to seek and to search out concerning all things under the Sun c. And behold All is Vanity to wit in comparison of that solid Happiness which is in fellowship with the Lord. 11. Fallen Man cannot recover the least degree of his lost Perfection without exceeding great toil and labour and this the Lord hath imposed upon him to make him the more sensible of the greatness of that Ruine that is come upon him especially his understanding by the Fall Eph. 4.18 to correct him for his folly in imploying his wit about things needless or sinful Luk. 10 41. and to make him long for that state wherein the study of things truly Excellent shall be his delight and satisfaction Ps 17.15 For now the study of Knowledge is a sore travel which God hath given to or imposed upon the Sons of Men. 12. Whensoever Man finds pain and travel in seeking after the knowledge of these things which he is called to study he should mind what is Gods great End in so disposing even to exercise him by putting him to humble wrestling with himself in Fasting and Prayer for so the word sometimes signifies Est. 8.21 Dan. 10 12. As the best way for him to be rid of Anxiety while his Study is painful and his Success seems small and so to work his Heart to submission as the same word is rendred Gen. 16 9 and so likewayes to fit him for Gods answering of his pains which is also in the signification of the word Exod. 15.21 with a further degree of light as the fruit and blessing of his pains and stir him up to answer the Lord with thankfulness for any measure of assistance he hath For saith he this sore travel hath God given to the Sons of Men to be exercised or to be humbled thereby or answered therein 13. However Man looking only upon a part of the works that are done under the Sun as for example his own prosperous times and imaginary delights and not upon the miseries incident to him and the Lords frequent crossing and disappointing of him in his designes he may have golden Dreams of some piece of Happiness in his earthly Delights and so forget his sheding with them as he is ready to do Deut. 32.29 yet upon a full and serious Survey of the whole together so far as they may be seen he may be brought to see All Vanity and himself the greatest Vanity of all others in that he mistakes the right way to his true Happiness For when Solomon had seen all things under the Sun he concluded All is Vanity 14. If Men had only disappointment of their hopes to look for while they neglect the New and Living Way to Felicity and seek their Happiness in vain and sinful Courses their Misery were the less but beside this they shall find the Issue of their course to be an eating up and gnawing away of their Spirit and that they have been feeding upon the wind while delighting in Things earthly as their best portion For so much is clearly held forth in the signification of the Orinal words All is Vanity and Vexation or gnawing away of the Spirit or feeding upon the wind Verse XV. That which is crooked cannot be made streight and that which is wanting cannot be numbred THese words contain the eighth Argument to prove that Happiness cannot be had in Things earthly and particularly that Mens natural Wit stretched to the outmost in the study of all things under the Sun for attaining thereto can bring him nothing but Disappointment and Vexation The Argument is taken from the impotency and insufficiency of all the Creatures and of all humane endeavours about them to restore Man to that primitive Integrity of his Nature and Actions which he enjoyed before his fall and to restore to him these Perfections which he lost by it while he saith That which is crooked cannot be made streight c. And this the Preacher sets forth in two expressions the first is that which is crooked cannot be made straight the meaning of which is that that original perversness and contrariety to the mind and will of God which is in Mans nature and appeareth in all his Actions cannot by all the vertue and force that is in the Creatures or the wit of Man unrenewed employed about them be rectified or ordered as the Word made streight signifies according to the right Rule the will of the Creator The second is that which is wanting cannot be Numbred the meaning of it is that these spiritual defects or privations as the Word wanting signifies which are come upon Man by his fall cannot be so much as known to Man by his natural wit or Numbred out to God who only can
and the subject of his Communing with his Heart was the same with that spoken of in the Scriptures cited as will appear by comparing them with the present purpose I Communed with my Heart saying Lo I am come to great Estate c. 3. As there are some of the Lords dearly Beloved People upon whom a very small Portion of the things of this present Life is allowed that they may esteem the more of better things and may be taught to trust God with their daily Provision Luk. 16.20 So it pleaseth him to multiply and make exceeding great as the Original Word here signifies the outward Estate of others dear to him that all may know what he can do to his own and would do to all of them if it were for their true good Ps 84.11 For here Solomon acknowledgeth he was come to a great Estate 4. However Mens proud Reflections upon and vain Boastings of their receipts and gifts attributing all to their own Wit be a detestable Sin and often a Fore-runner of their being deprived in Wrath of these things Dan 4.30 Yet it is both Lawful and necessary for the Children and Servants of the Lord to reflect upon and sometimes to reckon out to others what His Grace hath bestowed upon them when their so doing serves to encrease an humble and thankful frame of spirit 2 Sam. 7 18. c. And to commend any Message which the Lord hath to deliver by them to others 1 Cor. 15 10 For here Solomon reflecting upon his outward greatness and his inward qualifications doth it in modesty not rekoning out all that he might he doth it to show what ingadged him to his study specified in the following verse and he doth it to gain the more weight to this usefull Experience which here he holds forth to others Lo I am come to great Estate and have gotten more Wisdome c. 5 No Worldly Estate how great soever should satisfie the owner unless he have therewith the Addition of Heavenly Wisdome which Teaches him how to improve it for his spiritual and Eternal Advantage and without which he cannot but abuse it and turn it into a snare to his Soul Therefore while Solomon Relates that he was come to a great Estate he adds further and have gotten or as the Word is in the Hebrew I have added more Wisdom c. 6. As it is necessary for the Children of the Lord to compare themselves with others in Sin and Wickedness that they may see how matchless they are for that and so their Hearts may be humbled and free Grace commended 1 Tim 1.15 16 17. So it is sometimes no less necessary for them to compare themselves with and preferr themselves to others in respect of the Gifts and Graces of God bestowed upon them especially when they do it not to gain esteem to themselves but acceptance to the truths of God which they are called to deliver to others for for this end mainly doth Solomon here compare himself with and preferr himself to all that were before him in Jerusalem and his Modesty appears in this that the Lord having said to him that there had been none before him like him for Wisdome neither should any after him be like him 1 Kings 3 12. He saith only I have gotten more wisedom than all that have been before me and this only to commend the truth of God which he here delivereth to the Church 7. The Lords People should not satisfy themselves with the simple notional knowledge of the truth unless they have also the experimental Knowledge thereof which consists in our discerning evidently the things we know in the causes thereof and by their effects upon our selves or others as also when we feel our Hearts sutably affected and our practise suteably ordered to what we know for this rising of the speach in the latter part of verse 6. Yea my heart had great experience of Wisdom and knowledge imports the experience of Wisdome a greater Blessing than Wisdom it self and the signification of the words in the original leads to the description given of experimental knowledge 8 These to whom the Lord gives this Heavenly and experimental Wisdome he maâ—es them give their Hearts away to the Study of every kinde of knowledge that may contribute to the encrease of it and that upon the clear apprehension of the worth and Excellency of it Philip. 3 9. And the great Usefulness thereof to them Job 28.16 That so the Heart being applyed to that Study the whole Man may be subservient to it and all pains taken in it may be the sweeter For so was it with Solomon I gave my Heart to know W sdom 9. The moe outward Advantages and Accomodations men have for acquiring Knowledge and the greater Inward qualifications fitting them for the same the Lord hath bestowed upon them the more should their heart be set upon Inriching themselves therewith otherwise the Lord will Challenge them sadly for abusing his Gifts contrary to the end for which he gave them Prov. 17.16 For Solomon speaks of his giving his Heart to the study of more Wisdom as that whereunto his great Estate and former Wisdom and Experience did ingage him while he saith I communed with my Heart saying Lo I am come to great Estate and have gotten more Wisdom And I gave my heart to know Wisdom 10. They that would convince unrenewed Men of the Vanity and Insufficiency of all the courses they can take for attaining to true Contentment and Happiness must bend their study much to find out both the utmost that natural Wit or Power can reach in things which are of themselves good in order to that end and likewise in what vile and abominable Courses in themselves such Men will readily place their Happiness that so they may make clear to them how far short both are of giving them the least degree of true Happiness for these are the subject of Solomon's Study here mentioned namely to know where about the wit of the best of unrenewed men is imployed which he calls Wisdom and to know how base and vile courses which he calls Madness and Folly others of them follow and so to make known that in both Men fall alike short of their fancied Happiness I gave my Heart to know Wisdom and to know Madness and Folly 11. However there be several sorts of these who pursue their Happiness in the Earth and several courses which they take for attaining to the same some of them being taken up with the study of moral Virtues here called Wisdom others of them giving themselves up to their sensual Pleasures and of these some glorying and boasting in their Wickedness as if it were their Renown as the word translated Madness signifies others again Brutish and Stupid having no respect at all to their Credit providing they may satisfy their Lusts as the word Folly signifies yet all of them shall come alike short of the Happiness they think to find and the
be seen 1 Kings 7.1 2. c. and chap. 9 15. c. 2. His plantations of all sorts whence he might have Meat Drink Medicines and variety of Fruits for profit or pleasure so that his dwelling seemed another Eden or Paradise as the word translated Orchards is in the Original Verse 4 5.3 His ponds or pools of water both to contain Fish for Pleasure and Food for the words translated Pools of water is rendered Fish pools Cant. 7.2 And likewise to water his various inflosures which for largeness he calls a Wood or Forrest ver 6.4 His numerous train of attendants of both Sexes and of these some strangers which he get to himself that is either bought with Money or took in war or hyred from abroad from whom the best of the Custumes in forreign places might be learned and some borne in his house who in some case according to the Law were his own for ever Exod 21.6 And would love his Family as their own native soil and so the more faithfully manage his affairs 5. His great store 〈◊〉 of all sorts of Cattel about which these Servants of his might be employed and whereof he had greater abundance than any of his Predecessors ver 7.6 His great plenty of the best sorts of Mony Jewels and other precious things and these out of the Treasures of neighbouring Princes and Countries who were either subdued by him or from their reverence and respect to him or for fear of him did send the best of their Riches in Gifts and presents to him 1 King 4.21 24. And. 7. For banishing of sad thoughts which might be intermixed with all these injoyments he had variety of excellent Musick both Vocal and that both of Men and Women and Instrumental called the delights of the sons of men because therewith Men use to be much ravished All which seven might seem to make up the most perfect earthly Happiness that Man can attain unto and may be conceived to be here reckoned out so particularly for two causes mainly First that his sad Censure which he passeth afterward upon all these as insufficient for satisfying the Soul and unworthy to be chosen and delighted in as the Happiness of a Reasonable creature may have the more weight and be the better believed seeing he doth not under value that whereof he had not Experience himself and so might he suspected to envy in others but what himself had long and in a full measure enjoyed And Secondly that by reflecting upon the Lords liberality to him in these injoyments he might the more aggravate his own ingratitude and promove his Repentance having made such defection from the Lord after all these ingagements and however the use of the things themselves be not simply sinfull nor business about them be to be absolutly condemned especially in such a man as he yet considering the event his fearfull falling from God and what himself intimats in the following words of the excess of his delight in these things ver 10. And what the Lord seems sharply to insinuate to him immediatly after the finishing of these great workes not only of Hazard but of an inclination in him to abuse all 1 Kin. 9 6. It is not unsafe to think that his estrangement and defection from the Lord had its rise from the excess of his delight in the things here mentioned and that while he was imployed about them as he here relates his defection hath been already begun upon his Spirit as was hinted before Hence Learn 1. There is in the best such imperfection of love to God and such strength of love to themselves that though they stand in need of frequent Exhortations incouragments and threatnings to put them to that work which concerns Gods Glory and their own spiritual good yet will they freely and of their own accord without these sett about other works for their own pleasure and satisfaction which will take them longer time more pains and Expences for even Solomon behoved to be prest by frequent charges and manifold incouragments to the worke of building of the Temple 1 Chron. 22 6.11.16 For which many materials and workmen also were provided to his hand and yet without any of these he is of his own accord forward enough to make great workes for himself one whereof to wit his own house did take him much more time and probably much more expences than the building of the house of the Lord and this his forwardness in these works that were for himself only and his eying of himself too much in making of them is insinuate in this word to me so oft repeated in the Original I made to me great Works and I built to me houses c. 2. The Lord hath wisely hedged about earthly pleasures with much toil and pains and hath made the attaining of them very difficult so that a man shall spend a great part of his time and strength before he come to injoy that measure of them wherein with any shew of Reason he can expect the least satisfaction and this he hath done that man who can promise but little time to himself or strength to pursue these Earthly delights may despair of finding satisfaction in them and so may be moved to inquire whether there be not a shorter cutt to happiness and may betake himself to the study of Reconciliation with God in Christ and fellowship with him wherein he may be sure to find true pleasure and may come at the same sooner and with less pains for Solomon who had as much use of his wit as any that shall come after him Eccl. 2 12. having proposed pleasure to himself he tells here what he had to do before he attained to it how many things were necessary for it and yet that all came short of giving him satisfaction I made me great works I builded I planted c. 3. Fallen man may read his Misery by sin upon his outward condition in the World upon all the Creatures and his endeavours about them for happiness while he builds houses he may consider that the open air is hurtfull to him wherein he could have lived in innocency without cloathing and that now there is not a Commodious habitation for Man exiled out of Paradice till he be at the pains to make it while he plants he should remember the Curse upon the Earth for his fake that it will not yeild him what is comfortable and usefull for him till he sweat for it and while he makes Pools for water he should remember that the Sea and Clouds are not so willing as sometime they were to serve him who is now become so prone to abuse his fellow Creatures for upon these things and mans endeavours about them and disappointment of satisfaction in them Solomon reads Vanity and vexation of Spirit and reckons them out here as things he is to pass that sentence upon ver 11. I made me great works I built I planted I made me Pools c. And
as holding forth no more than the use of his lawful Liberty in injoying his allowed Comforts seeing the plain and literal Sense of them is so far from what is commended of that sort in other Scriptures such as the making a Covenant with the Eyes as Job did and praying to turn them away from beholding Vanity as David did Psal 119.37 And so unlike to that command which doubtless had been oft prest upon Solomon to rejoyce in trembling Besides if what he took had been allowed liberty and joy of the right stamp whereof he here speaks he could not have past such a censure as he doth in the following words upon his persuit thereof And therefore must be understood of the sinful excess of his Affections pouring themselves out upon creature Comforts Secondly He giveth two reasons why he took this Liberty to himself which then had been prevalent with him but now did increase his Grief that they should have been so The 1. is That his Heart rejoyced in his Labour The meaning whereof is because he found such strength of Body and of his natural Spirit that his very pains and toil as the word Labour signifies were pleasant to him therefore he took this Liberty The 2. is That this was his Portion which is not to be understood as if God had allowed him to satisfy himself with these earthly injoyments without Fellowship with himself but that he did satisfy himself too much with the same during the time of his distance from the Lord as if they had been his Portion which he might indeed have taken as a Portion sufficient to encourage him in seeking a better ver 10. Thirdly He passeth Censure upon the whole to wit all his earthly Injoyments and his Delight in them as hath been explained and that his censure may have the more weight he showes it was past after he had turned his Face about as the Word signifies that is after serious reflection as a Penitent both upon all the Works he had done and upon what he intended to do but got not accomplished And this he doth in three Branches 1. That he had met with nothing but emptiness or disappointment of any true satisfaction which is Vanity 2. That his Spirit was eaten up or gnawn away with the tormenting challenges of his Conscience for pouring out his delight so much upon these things This is the vexation he speaks of And 3. That there was no profit in all these things or his Delight in them the Original bears he found nothing remaining over and above that is nothing besides disappointment and vexation Hence we may Learn 1. When the Lord is not made the Prime Delight of the Souls of men as he alone deserves to be Cant. 2.3 there is nothing that can be represented to them as desirable or pleasant but they are ready to give up themselves to it so that they have his restraining Grace to thank that they are keept back from the most hainous Wickedness for now while Solomon is not delighting in keeping Fellowship with God his affections are let loose and not kept back from any thing they incline to and his Heart is not with-held by him from any thing he apprehended would make him joyful And therefore he had not himself to thank that he fell not though his falls were very hainous to Witchcraft and Persecution as Manasseh did seeing he speaks this truly of himself Whatsoever my Eyes desired I kept not from them I withheld not my heart from any joy 2. A true Penitent will not only reflect with grief upon his former practices in themselves sinful but likewise and mainly upon the excess and impetuous violence of his Heart and Affections going after things in themselves lawful not only will he so look upon what he hath given his Heart to and fix'd his Eyes upon but also upon what he did not keep his Eyes nor with-held his Heart from though otherwayes he hath been hindered and will mourn for the same for so doth Solomon regrate here as the ground of the vexation of his heart that Whatever his Eyes desired he kept not from them nor with-held his Heart from any joy Though it is very probable that there were some things his Eyes desired that were kept from them and some Joyes from which his Heart was with-held 3. So strong is the baiss of a mans heart estranged from God after sensual Delights and so assiduous and importunate Suiters of them are his Affections that except these things that are sinful or may prove occasions of sin to him be either separate from him and so put without his reach or the forcible restraint of Love to Christ vouchsafed in that case come in upon his Heart and sweeten it more than it can apprehend any delight beside could do 2 Cor. 5.14 Or the powerful apprehension of Terror from the Lord if he should medle with sinful pleasures Job 31.23 the Heart and Affections will run forth excessively upon them so that whoever would be kept from sin must carefully watch against all occasions of sining For Solomon here regrats that he did not separate these Delights from his Eyes and that he did not bridle his Heart from them as the Word signifies importing hereby what he should have done if so be he would have kept himself free of these things which afterward proved vexation of Spirit to him and Whatever mine eyes desired I kept not from them I with-held not my Heart from any joy 4. The wise Lord who measures out to some of his Children that are dearest to him such a bitter cup that they have seldom or never sensible Pleasure in what they do or enjoy in this World and this even while they are walking with him and far from delighting in things sinful Job 21.25 Psal 88.15 sees it fit to let others of his people while they are presuing things sinful or things lawful in a sinful way taste largely of Joy and Contentment and have their Hearts up in their way not because he thinks little of their Sins But that by his Indulgence he may hasten their Repentance or if they do not make this use thereof increase the bitterness of their exercise afterward for their further Humiliation for so was it with Solomon while he was giving his Heart and Affections their own sway in the pursuance of these Delights which afterward proved vexation to him I with-held not my Heart from any joy and even then saith he my Heart rejoyced in all my Labour 5. So strong is the delusion of that Heart which is left destitute of the gracious and lively Operations of the Spirit of Christ and is pursuing earthly delights that even these exercises and courses for attaining its Idols which are really painful and spending both of Body and Spirit will seem joyful and pleasant to it How may this condemn them who account any pains in Christ's Service which is true Pleasure Prov. 3.17 a weariness Mal 1.13 for Solomon
sinfully pursuing earthly delights saith My Heart rejoyced in all my Labour the Word signifies Toil and Pains even unto weariness 6. Though men oftentimes think it a good enough Warrand to hold on in their sinful way that their Heart prompts them so to do and that they can take joy in their way yet when the Lord awakes the Conscience it will appear to be so far from a Warrand of their way that it will increase their grief that they should not only have followed their sinful wayes but likewise should have had Hearts to rejoyce so much in them for Solomon gives this for a reason prevailing with him under his distance from the Lord to give up himself to his earthly Pleasures but now aggravating his guilt and his grief That his Heart rejoced in all his Labour 7 Although there be nothing less allowed to Believers for their Portion than the Lord himself his Favour and Fellowship which alone is able to satisfy them Psal 16.5 6. yet when his Spirit is withdrawn from them they will seek after and satisfy themselves with the perishing delights of this earth as their portion for the time which will exceedingly augment their grief when the Lord reclaims them for this other reason is a part of that which Solomon found now to be vexation of Spirit to him that he had looked upon his earthly injoyments and his joy in them as his portion And this saith he was my Portion of all my Labour 8. As men deserted of God go on in their own wayes and never turn their face seriously to reflect upon what they have done so when his Spirit whom they have grieved is pleased to return again they will make it their exercise to look back upon what they have done comparing it with the Rule that they may find matter of Humiliation from it for so is it here with this penitent then I looked or as the Word is in the Original I turned my face importing he had before this time gone on and never looked back upon all the Works that my hands had wrought 9. When a Prodigal Child of God is come to himself he will see and be very desirous that others should see that every thing he hath sought after as his Portion hath been empty and void of any true satisfaction that every thing he hath poured out the delight of his Heart upon beside the Lord and Fellowship with him hath but eaten up his Spirit and left him nothing there but the gnawing worm of an accusing Conscience so that he hath nothing of true profit remaining nay nothing at all beside that disappointment and vexation And if it be thus with men pursuing excessively pleasures in themselves lawful how much more with these who pursue things sinful For this is penitent Solomon's Censure and Judgement past upon all his earthly Pleasures which he calls all to consider Behold all is vanity and vexation of Spirit and there is no profit under the Sun Verse 12. And I turned my self to behold Wisdom and Madness and Folly for what can the man do that cometh after the King Even that which hath been already done THis Penitent Preacher having with Grief related and censured the principal courses which he followed during his distance from the Lord for attaining to Happiness Namely the contemplation and study of all created things and the plentiful injoyment of creature Comforts He doth now compare both together and shows first how serious he was in so doing he turned his face from other things to contemplate Wisdom whereby is meant mainly the knowledge of things Natural and Moral or whatever mans wit without the special conduct of the Lords Spirit can find out for attaining to Happiness And Madness and Folly by which he means all these sensual Delights formerly mentioned wherein men place their Happiness As he had looked upon both apart so now he considers both joyntly and cannot pass from his former Sentence of both And next because he did foresee that many Inferior to him would presume to find Happiness where he had been disappointed therefore he put this question to them What can the Man do that cometh after the King Which hath the force of a denyal as appears by the answer here subjoyned viz. That no man after Solomon himself should ever be able to do any thing to lead him nearer an earthly Felicity by trying the like courses than he had done And the ground of this is supposed that none can expect to have more advantages and helps to make them profit in such a study and successful in such an attempt And this is both a Reason of his painful study taken from his fitness and many advantages for it and likwise an Argument to make his Judgment and Censure past upon such courses have the more weight And so to draw others from essaying to seek Happiness in the like way Besides what was observed from some expressions Chap. 1 17. We may learn 1. While the Heart of man is not fixed upon the Lord and taken up with that sweetness which is to be had in his Fellowship and Service it will be still wandring from mountain to hill forgetting its resting place which proves to some a just correction in displeasure for their folly and to others a merciful exercise to make them return to their first Husband For Thus doth Solomon beginning to be reclaimed from his defection represent himself as one frequently turning himself about Having said in the former verse He turned his face he saith here again and I turned my self to behold c. 2. They that would attain to any degree of sound knowledge and right apprehension of things which may be profitable for themselves and others they must not only have their Hearts diverted from other unprofitable things and be frequent and serious in their thoughts of these that may profit but after they have looked upon every one of them apart they must consider them joyntly and compare one of them with another For here Solomon that he might root this experimental knowledge in his own Heart concerning the insufficiency of all the Creatures humane endeavours about them and the fullest injoyment of them for bringing about mans true Happiness after he had considered all his Courses for that end apart he turns his face again importing his seriousness to consider them jointly I turned my self to behold Wisdom and Madness and Folly 3. The utmost of Comfort that Creatures can yeild when Happiness and Contentment is sought in them may soon be attained It is no such depth but that it may be sounded by these who will put it to the tryal which yet they shall do to their great grief and vexation One man may in a short time find out so much thereof as that he may defy others after him to find more Whence appears a manifest difference between Heavenly and Earthly Consolations the Heavenly being still upon the growing hand and incomprehensible by any of the Saints
more to wean their hearts from them and not please themselves with general acknowledgments of the Vanity and fading nature of all things For the Wise man makes this general consideration a proof of that Particular that both the Wise and the Fool shall be forgoteen Seeing that which now is in the dayes to come shall all be forgotten 4. Though temporal Death abides the Godly as well as the Wicked Heb. 9.27 yet there is a great difference between the manner or qualities of the Death of the One and the Other The Death of the Godly wants the Sting Cor. 15.55 It is their perfect liberation from Sin Death and Misery Philip. 1.23 their entrance into rest Isa 57.2 and their Coronation day 2 Tim. 4.8 But the Death of the Wicked is the day of their Execution Psal 49 14. and of their entrance into eternal Torments Prov. 7.22.27 For as if it were not to be questioned but that there is a vast difference between the Death of the Godly and the Wicked Solomon here only equals the Death of one Wicked Man with the Death of another while he saith How dies the wise man as the fool 5. How great difference soever there may be among wicâ—â—â— men for outward respects during their Life and at their Deatâ— also for the Circumstances thereof 2 Gen. 9 33.34 〈◊〉 Laâ— 16.22 yet Death shall equal them all for the extremity of theâ— Misery The thoughts whereof should provoke men to make it their great business how to difference themselves in â—â—me from the Wicked by the serious study of Reconciliation with God 〈◊〉 Christ and living in his Fear and Obedience for doubtle◠〈◊〉 equality of theirs in reference to Death is to be looked upon the commom Port whereby both the Wise and Fools here spoken of enter into hell How dies the Wise Man as the Fool. Vers 17. Therefore I hated life because the work that is wrought under the Sun is grievous to me For all is Vanity and vexation of Spirit THis Verse contains another effect which Solomon's disappointment of satisfaction by his Study of Natural and Moral Wisdom and his heaping up of all earthly Delights had upon his Heart while it was yet destitute of that special presence of the Spirit which sometimes he had and the same is also the effect of his observing the equality of events which befall the Wise and Foolish formerly mentioned to wit that he hated or as the Word signifies Loathed and Despised Life The Word translated Life is Plural in the Original Importing that he hated all sorts or ways of living imaginable in this World Which is not to be understood of his hating his natural Life so far as to be willing to lay it down for God when he should call for it nor of his undervaluing of it comparatively in respect of that better Life which made Paul long to be dissolved Philip. 1.21 both which are commendable But this hatred of his Life is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints such as Elija 1. King 19.4 Joâ— 3.3 and Jonah 4.3 which the Lord made use of to correct and humble his Spirit And that this hatred of his Life is thus to be taken will appear by considering the reasons which were prevalent with him for producing of it The First is That all the Works under the Sun were grievous to him so did the Lord imbitter these things reckoned out toward the beginning of the Chapter wherein he too much delighted that he might bring him to Repentance If he had not taken too much pleasure in these Works they had not now been so grievous to him nor would he have hated his Life Because they were so The Second which is also the cause of the former is That he found emptiness of satisfaction and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness which he had taken during his estrangement from the Lord. From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men can make a change upon them and make him who lately had a pleasant Life and rejoyced in all his Works hate his Life and find all his Works grievous to him For Solomon who in the 10 ver of this Chapter saith He rejoyced in all his labour Is now brought to say I hated life because the work that is wrought under the Sun is grievous to me 2. So hardly are the dearest of Gods Saints reclaimed from persuing Earthly Delights when once they have given up themselves thereunto that neither the voice of the Word which Solomon wanted not all his time nor the voice of Conscience together with the sweet motions and suggestions of the Spirit of God which is vouchsafed sometimes upon the Saints under their deep Security Cant. 5.2 are sufficient to awake them or reclaim them until the Lord send bitterness upon their Spirits and upon all their Idols wherein they delight with which also the work of His Spirit must concur Hos 2.14 For before Solomon be brought to Repentance his Life must be made bitter to him and all the Works under the Sun grievous that he may think of turning to his first Love that he may loath to feed on Husks and long for Bread in his Fathers House I hated Life because the work that is wrought under the Sun is grievous to me 3. So dangerous a thing is it for them that have once been near God to suffer themselves to be divorced from him for any other Lover that they who do so will readily upon a very small occasion hate that which they did most esteem yea even their Own Life For Solomon having forsaken the Lord for base and unworthy Delights finds them all grievous to him and his Own Life a burden also and this is occasioned mainly by his considering the equality of events befalling the Wise and the Fool formerly mentioned Therefore I hated Life c. 4. As it is ordinary for the Children of the Lord under their more moderate and gentle exercises to loath and weary of one sort of Life in the World apprehending in the mean time another desirable and such as would give them ease Psal 55.6 So the dearest of them may be so hardly exercised for their humbling and reclaiming that all imaginable ways of living in this World will be hateful and all works that can be thought upon grievous to them for the Word here translated Life is in the Original in the Plural Number and the work that is wrought indefinitly exprest importing every kind of Work grievous and every way of Living Hateful Therefore I hated Life because the work that is wrought under the Sun is grievous to me 5. So wedded are all men naturally to their Own Will and and especially men of greatest Spirits that while Christs sanctifying Spirit is not swaying their Will to the right art they
will rather desire not to be at all or to be in another World though they want not their own fears that it shall not fare well with them there than to be disappointed of what they have designed as a piece of Happiness to themselves in this World whereof among Wicked Men Achitophel is an instance and among the Godly beside others Solomon here who now with grief relates what was the sinful frame of his Spirit while the Lords Spirit was withdrawn upon occasion of the disappointment of his sinful desires which was of it self a great Mercy to him I hated life saith he because the work that is done under the Sun is grievous to me 6. Even these who have the Seeds of saving Grace in them and have had great familiarity with the Lord while the special operations of his Spirit are suspended will readily run from one extream to another From excess of Sinful Delight to excess of Anxiety and Sinful Vexation and this rather because of Disappointment of their Sinful Desires than because of Gods being Dishonoured by them For thus was it with Solomon in such a case who should have hated his sinful courses But saith he I hated Life because the work that is wrought under the Sun was grievous to me 7. The nearer Communion with the Lord and the greater sweetness therein sinners have had and have undervalued and the more they have been thereafter ravished with Sinful Delights they may expect to have their Spirits the more imbittered and all their former Delights made so much the more grievous to them before they attain to their wonted sweetness in Communion with God See Psal 32.4 Cant. 5.7 For so was it with Solomon here who hated his Life and found all the works wrought under the Sun grievous to him 8. When the Lord makes the Life of any of his People bitter to them and other things grievous while they are living at a distance from him they should be so far from taking it as a token of his wrath and purpose to destroy them that upon the contrary they should take it for an evidence of his preparing them for a renewed manifestation of his favour after he hath humbled them And upon the other hand when they find their Hearts ravished with delight in any thing under the Sun more than with delight in God they should take that for a clear sign of his displeasure and should fear to be given up to rejoice in their way till they perish For Solomon sets down this effect which his disappointment of desired satisfaction in other things had upon him as that which was become a mean of his second conversion and so spoke Love and mercy in God to him even this That He hated life because the works wrought under the sun were grievous to him 9. How bitter soever the lives of Gods People may be and how grievous soever all things under the Sun may seem to them yet the Lord still keeps them from the hight and outmost of despare and doth undoubtedly make all of them Repent of any motion or interprise that way and doth bring some of them who have been far on toward despair back again to proclaime their own sin for the warning of others and his mercy in reclaiming them to his praise For here Solomon is not left to destroy his Life though he hated it but is preserved and reclaimed to show how sad and sinful a case he was in while his Conscience was awake to tell him of his disappointment of desired satisfaction and he as yet not restored to his wonted peace and Familiarity with God I hated life because all the works under the sun were grievous for all is vanity and vexation of spirit 10 While men are at a distance from the Lord and his Spirit withdrawn from them they will readily draw Poison from these very same considerations which have been of excellent use to them while they were near him and had the gracious presence of his spirit For this makes Solomon estranged from God hate his life that all things are vanity and vexation of spirit and yet the same makes him while he is near to him put on and commend to others a better purpose Eccles 12.13 I hated life for all is vanity 11. The Children of the Lord will not weary to view often these Truths whereof they have found the benefit or comfort in their own experience nor will it be grievous to them to speak again and again of them see Philip. 3.1 knowing that they may yet prove profitable or comfortable to themselves and others For which cause it is that Solomon repeats here what he hath often asserted before only here he brings it in as a ground formerly mistaken by him whereupon he hated his life and so makes use of it now to increase his Humiliation for all is vanity and vexation of spirit Verse 18. Yea I hated all my labour which I had taken under the Sun because I should leave it unto the man that shall be after me 19. And who knows whether he shall be a wise man or a fool yet shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun This is also vanity THese words contain First The third effect of Solomons disappointment of his desired satisfaction by all his Courses during his estrangement from the Lord and that is The hatred of all his labour which is not to be understood of that Holy Indignation 2 Cor. 7.11 which no doubt Solomon now being a penitent had at the sinfulness of his former ways seeing this hatred flowed from such grounds as are here expressed and is Censured by him as Vanity Nor is his hating of his labour set down to condemn mens diligence in any lawful calling which every man should love 2 Thess 3.10 but to show what a sinful frame of spirit he had while he thought upon his disappointment of contentment in his earthly delights and wanted as yet the wonted presence of the Lords Spirit which he had when he wrote this Book and to show how justly the Lord correctâ— the Spirits of his own People with Hatred or Loathing as the word signifies of these things wherein they have sought Contentment beside himself Next There are in the Words the causes or grounds which were in his heart at that time prevalent to produce that sinful Distemper As 1. He considered that he behoved to part with all these things 2. That he behoved to leave them to some other ver 18. 3. That it was not allowed him to know whether his Heir should prove Wise or Foolish 4. That whatever he were he should be absolute Master of all that he had 5. He considered that he had taken exceeding much pains And 6. That he had manifested much Prudence and Skill in conquishing and managing those great things all which considerations did highten this sinful Distemper the hatred of his Labour Whereupon
Original in the night his heart lyeth not down but is abroad and vigilant sometimes flying from his own fears and sometimes earnestly pursuing these shadows of earthly delights which fly swiftly from him and this course also he censures to be Vanity to wit that 〈◊〉 should so torture himself for that which cannot comfort him especially that he should deprive hiâ— self of the rest and comfort he might have for that which 〈◊〉 cannot have This also is Vanity Hence learn 1. It is altogether impossible for any reasonable creature to condescend upon any true advantage or comfort thâ—â— men have by all their pains about things earthly as their portiâ—â— though deluded Souls ravished with delight in serving thâ—â— Idols apprehend that real comfort and gaâ—â— is only to be hâ—â— in their way Hosea 12.18 yet cannot the wisest of them gâ—â— accompt of any such thing as deserves that name For this 〈◊〉 question which no man seeking his Happiness in the creatures 〈◊〉 answer Affirmatively by shewing what he hath beside toil and vexation what hath a man of all his Labour and the vexation of his heart 2. Men that would promove the work of Mortification is in their own hearts must often put their hearts to consider what profit or comfort they have as the result of so great pains as they have taken about their Idols And have need also to have their Consciences often prest by Christs Ministers to make answer to this or the like question which Solomon having put in substance before Chap. 1.3 he puts here again to his own heart and to others also what hath a man of all his labour c. 3. So earnest are men who make not the Lord his favoâ—â— and fellowship their chief delight in the persuit of their Idols that they not only spend their bodies with toil and wearisoâ— business as the word here translated Labour signifies but they suffer their Spirits also to be eaten up or gnawn away with cares and fears about these Idols as the word Vexation signifies Thus doth the Lord justly correct men for slighting of him by suffering them to render themselves in some measure incapable of that sweetness they so much thirst after in things beside him How much better were it for them to bestow their pains in seeking and serving the Lord whose way is pleasantness Prov. 3.27 Peaâ—â— Rom. â— 6 and Strength Prov. 10.29 to all them that 〈◊〉 therein So much is implyed in the question what hath a man of all his labour and â—f the vexation of his heart c. 4. Till men be in a reconciled estate and injoy fellowship with God in Christ they will never have a joyful day nor a comfortable business All their days will be sorrows and their travel grief any joyful days they apprehend themselves to have are but like the fancies of one that dreams he eats and hath nothing Isai 29 8. Their Carâ—al joy hath often a mixture of sorrow with it and alwâ—â—e ends in heaviness Prov. 14.13 For the spirit of God is in this to be believed rather than the delusions of Satan and mens corrupt hearts All his days are sorrows and his travel grief 5. The more earnestly men persue rest and satisfaction in any thing earthly they take the nearer way to their own Vexation For of the man who is spending himself in the pâ—rsuit of the things of the earth is this spoken yoâ— he takes no 〈◊〉 in the night 6. Though the Lord who when he pleases will give his beloved People rest even in their bodies and that in the midst of greatest outward hazards Act. 12.6 may for their Humiliation deprive them of it Psal 77.4 And his People ought sometimes to withhold from themselves the nights rest for Spiritual Exercises such as Humiliation and Simpathy in the time of some great Calamity â— Sam. 11.15 Praise and Thâ—â—sgiving in the time of some great delivery Psal â—9 62 Yet when excess of Cares and Fears about things Earthly goes between men and their nights rest or other allowed refreshments of that nature it is not only a clear evidence of their own Vanity and sinfulness in seeking Happiness in these things but 〈◊〉 of Gods just displeasure who hath put such vanity upon these false Gods that they alwise disquiet their Worshipers For so doth the spirit of God censure this excess of Worldly cares or delights in the Worldâ—ing Yea he taketh no rest in the â—â—ght This also iâ— vanity Verse 24. There in nothing better for a man then that he should eat and drink and that he should make his soul injoy good in his Labour This also I saw that it was from the hand of God 25. For who can eat or who else can hasten hereunto more then I LEast the Preachers former Doctrine concerning the Vanity of things Earthly in order to the satisfying of a mans Soul might be mistaken as if the intent thereof were to deprive men of the comfortable use of Gods good Creatures before he prosecute it further he doth here open up a little the nature of that wherein true Happiness doth consist which he doth more fully clear afterward And so in few words clearly determines what is that good for the Sons of Men in this Life which he said he was so inquisitive about in the third verse of this chapter And this he doth in such a way as may be most prevalent with men ravished with earthly delights And for this end he doth First show that that Happiness which is attainable in this World consists in the conjunction of these two The 1. relating to the outward man is the Holy Sober and Cheerful use of all lawful creature Comforts which the Scripture comprehends under the Name of our daily Bread and he calls Eating and Drinking for thus must the Eating and Drinking here commended be understood and not of a mans giving up himself to the excessive use of sensual Delights considering that Solomon hath so much condemned this before as unworthy to be chosen for a mans portion and that the same is altogether inconsistent with the good of the Soul The 2. relating to the Inner-Man to which the former must be subservient is that he make his Soul enjoy good which must be understood of some good suteable and satisfactory to the Soul as no sensual Delight can be And therefore it must be that sweet Fellowship which reconciled Souls have with the Lord while they walk in his Fear and Obedience which he presses in the close of this Book and this is to be intended by man as the good of all his Labour or pains he takes in this World the end of his Eating Drinking and using all the lawful comforts of this life Next He doth confim that this Good consists in the conjunction of these two from his own certain knowledge and experience he saw viz. by the light of the Word and the Spirit of God now present with him and by his own observation
and Holy manner So that to respect the Body and care for it in reference to the Soul that by the Body the Soul may be served in serving its Creator and not to neglect the Soul or any Duty relating to the welfare thereof for indulgence to the Body is that golden path wherein men may expect some measure of that Happiness which the Lord allows upon his Children in this Life for saith he There is nothing better then that a man should Eat and Drink and injoy good of his Labour 8. Every expression in the Scriptures is not to be looked upon apart but some are to be considered jointly with others sometimes with such as go before sometimes with such as follow after else men will be in hazard to wrest the Scripture to their own Destruction For if we consider the first expression in this verse There is nothing better then that a man should Eat and Drink without considering what follows it might seem to express the Sense and Mind of Epicures But if we joyn it with the Expression immediatly following of the Souls injoying good then we come to understand the Eating and Drinking here commended to be such as prejudge not the Spiritual and Eternal good of mens Souls There is nothing better for a man then to Eat and Drink and make his Soul injoy good 9. To have the outward Comforts of this Life the Power to use them and to find Sweetness in the use of them and especially the Grace to use them aright so as the use of them may not hinder but promove the good of the Soul all this is from the Liberality and Providence of a good God and in it our Fathers allowance our Redeemers purchase and our Comforters presence and teaching are to be acknowledged for so saith Solomon here that All is from the Hand of God the Name God is in the plural number minding us of the three Persons of the Blessed Trinity 10. Whatever Ministers say to the Lords People they should Labour to see it by the Light of the Word and Spirit of God and likewise by their own experience whereby they put these Truths they deliver to the proof and labour to find the Power of them upon their own Hearts for saith he I saw that this was from the Hand of God 11. Whereinsoever the Lord makes any of his Servants to excel for outward Injoyments or Priviledges they should Labour so to carry themselves in the use thereof that from their own experience they may teach others how to use these outward Advantages for the Spiritual good of their Souls considering that People who place their Happiness in these things are ready to think that if men knew Experimentally the worth and sweetness which they fancy to be in them they would not so undervalue them For that Solomon may convince all that their is no true Happiness in the use of these things except they be made subservient to the Souls injoying of that true good which is in Fellowship with God he doth by this question incite all to consider that he who asserts this Truth was inferior to none for plenty of outward Comforts and conveniency of speedy injoyment of them while he saith Who can Eat or who can hasten thereunto more then I Verse 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy but to the Sinner 〈◊〉 giveth travel to gather and to heap up that he may give to him that is good before God This also is vanity and vexation of Spirit HAving given a short sum of that True Happiness which is attainable in this Life he doth here describe the Blessedness of them that seek after it and the misery of these that slight it And this he brings in as a reason to move men to fall in love with it As for the man that takes the right way of seeking Happiness whom here he calls the man that is good in Gods sight which signifies one freely favoured and delighted in and so a justified person through the Righteousness of Christ and one who is sincerely studying what is good or well-pleasing not in the sight of the World but of God The Lord giveth and giveth freely and in giving makes sure and firm to him as the word signifies Wisdom and Knowledge and Joy Whereby is meant nâ—t only skill to purchase a Competency of things Worldly with Prudence to manage and use the same aright together with chearfulness in the use thereof which cannot be excluded here seeing the same was exprest before as subservient to that Happiness which is attainable in this World But mainly an increase of saving knowledge which is set forth by two words because there are many degrees of it and an increase of Spiritual joy flowing from the Faith of Acceptation with God through Jesus Christ I say the words are to be understood of the increase of these things because they are promised to the man who is bâ—fore favoured and so hath the first Grace Next As for the man who continues in his mistake concerning the way to true Happiness whom he calls here the sinnerâ— not 〈◊〉 if the other formerly spoken of or any other in the World did not deserve that name but because such an one is given up to the slavery and servitude of his lusts in an unreconciled state as the Word Sinner often signifies in Scripture when it is opposed to the Good or Righteous 1 Pet. 4 18 and as the Original Word here signifies One that errs from the Scope i. e. who is mistaken in the Main concerning True Happiness is pursuing the same in things of this Earth To such an One God giveth in His justice and displeasure as his sure portion if he continue in that way sore travel or as the word signifies Painful Servitude and slavery in gathering and heaping which Words import him to be both successful and unsatisfyed that which he must leave behind him to be possest by these for whom he intended least even to one that is good in Gods sight Which is not to be understood as if every Wicked man should make some Godly man his Heir for then the Godly should be the Richest in the World but that often the Fruit of the wickeds pains redounds to the advantage of the Godly or rather that his purchase and estate is at the Lords disposal to give to whom he pleases and thinks good enough for receiving such trifles And this excessive pains of men for these things which they can neither long injoy nor transfer to others as they please he censures as Vanity that is a sinful course and such as will in the end produce nothing but torment to mens Spirits Hence Learn 1. The consideration of the Lords large and comfortable allowance to His Own should move All to take them to His Way of seeking after Happiness and therefore this allowance should be much insisted on by his servants and often viewed by People
article of time yet wicked men can neither act wickedness nor purpose it but in the time wherein God hath resolved to permit the same withdrawing his Grace which he is not bound to give for even of wicked mens Actings such as their persecution of the Godly and their wicked Plots and purposes may this be understood There is a season for every thing and a time for every purpose 4. Every Duty is not to be gone about at every Season but the due opportunity thereof to be carefully searched for by considering the general Rules of the Word especially what Duties such Dispensations call for Jam. 5.13 by praying for the Lords teaching to know the Times 1 Chron. 12.32 and laying to heart the sad challenge given to those that are ignorant thereof Jer. 8.7 For in reference to the Duty of man that would enjoy that True Happiness which he pointed out before as some of the following instances make clear this consideration may be taken as a direction to them to observe the Season To every thing there is a season and a time for every purpose 5. It serveth much for quieting the hearts of the Godly under all the sad changes of Dispensation that are in the World to consider that all these fall out in the Times and Seasons set and fixed for them in Gods Eternal Counsel who minded the welfare of His Own from all Eternity Jer. 31.3 And is ingaged to bring their good out of the worst that can fall out in time Rom. 8.28 And particularly to believe that enemies cannot so much as Plot much less raise up Trouble or Persecution against them but at the time wherein he hath foreseen it fit to Exercise them therewith 1 Pet. 4.17 Nor can their Tryals continue longer than His set time for expressing His favour again in their delivery is come Psal 102.13 For this according to the scope of the Book cannot but be taken for a consideration serving to hold off vexation from the hearts of the Godly and keep them in the chearful possession of their spiritual Happiness that To every thing there is a season and a time for every purpose under Heaven 6. This same consideration that God hath fixed a time for all things and purposes may serve to wean mens hearts from seeking Happiness in any thing beside himself seeing he hath in his hand the Time of their coming to enjoy these things the continuance and the removal of them beside that they can have but for a Season the enjoyment of any thing beneath the Sun For this according to the Preachers Scope may be also looked upon as a consideration to wean the hearts of men from seeking Happiness in things below To every thing there is a season and a time for every purpose under heaven 7. Gods providence reacheth not only to all Events and purposes within the Church where it is in a most special way exercised Psal 76.1 but to all the corners of the Earth and to Hell also Neither Men nor Devils Heathens or Infidels can act or plot against Him or his blessed People but at the Season and Times wherein it shall prove fittest for His Glory and the good of His Own For To every thing there is a season and a time to every purpose under heaven 8. One and the same Truth may have several Uses drawn from it For as this that there is a Season and Time for every thing fore-appointed by God serves to quiet the hearts of the Godly and make them careful to observe the Time so as it imports many changes in Time It serves to wean mens hearts from things Earthlie which can be enjoyed but for a Time Verse 2. A time to be born and a time to dy a time to plant and a time to pluck up that which is planted In this and the following Verses the Preacher giveth many particular instances wherein the Truth of the former Assertion of the Lords fixing of the Time and Season of every Event under the Sun is mainly to be considered and made use of And however some of these instances have a Truth in them in reference to mans Duty that there is a fit Season for him to do such and such things in which he ought to observe and make use of as is clear by instances of Mourning and Rejoycing Silence and Speech Yet all of them are mainly and the most part of them only to be understood in reference to the Lords fixing of the time of their being and consequently the manner thereof Nor are these instances to be taken for a full enumeration as if every thing the time whereof is fixed by the Lord were here reckoned out and no other thing but what is here particularly named were to be looked upon as having its Time and Season fixed But the purpose spoken of is to be understood of these and such like which clause is to be understood after them all seeing it is else where exprest in Scripture after such Enumerations Gal. 5.21 Only these are to be looked upon as the prime Dispensations of God in the World and mainly useful to be considered as they are timed and ordered by His Providence and being so considered are fit to work the Hearts of the Godly to Contentment under all changes and to wean the hearts of all from seeking Happiness in this life where such variety of changes are And they are put in pairs as deserving a joint consideration that when the one is called to mind the other which is in some sort contrary to it may also come to mind The first Pair concerning the time of Birth and Death is literally to be understood That the very minut of every ones entry into this World whether it be timely or abortive and likewise of their departure out of it by Death whether natural or violent is from Eternity fixed and cannot fall out sooner or later than God hath appointed The other concerning the Times of Planting and plucking up though they have in them a Truth in reference to mans Duty who ought to observe the time of such actions as may be held out under these expressions whether properly or metaphorically taken yet they are mainly to be understood of Gods Dispensation about Man along his life between his Birth and Death and particularly of his Planting and setling Nations and Churches and particular mens interests therein which are pointed at in the following Instances and his overturning the same again when he sees fit and that because the Scripture doth frequently express these particular Dispensations of Providence in the very same Terms that are here both in Threatnings Jer. 45.4 and Promises Jer 24.6 and 31.28 and likewise because these are the Dispensations wherewith the hearts of the Godly are most disquieted and therefore to look upon them as Timed and ordered wisely by the Lord serves much for quieting of them which is the Scope Hence Learn 1. It is not enough for Ministers to hold out clear and
utterly to undoe them And therefore are set forth by this word Killing and the Healing of the Lords applying medicines or proving himself a Physician as the Word signifies for so doth the Scripture use the like expressions Deut. 32.39 compared with 2 Kings 5.7 The time of both these is in Gods hand being from Eternity set and fixed by Him So likewise the Breaking down here spoken of is to be understood of these Breaches which the Lord makes upon mens outward Enjoyments whether Worldly or Spiritual and the Building up or the repairing of mens formerly broken Estates and their recovering of them as the like expressions in Scripture ordinarly signify Lam. 2 13. Isai 58.12 and 30.26 And these also are Dispensations in a special way to be marked as timed and seasoned by the Lord. Hence Learn 1. As the Lord is pleased sometimes to manifest His Justice against the Sons of Men in cutting them off the Earth by violent Deaths Now by His own more immediat Hand Lev. 10.2 1 Sam 2.25 And then making use of humane Justice for that effect Est. 9.13 c. And sometimes again to manifest His Mercy to His Own By suffering them to be killed unjustly by men and so hasting them home to Himself Mark 6.19 Act. 12.2 So the particular time of all such sad events as these hath been wisely resolved upon by the Lord from all Eternity and no creature can bring them on sooner or hold them off longer then He hath determined None can Kill before and none can escape the stroake after His set times comes for in reference to the Lords fixing of the Season of such Dispensations here signified by Killing is this Instance to be understood There is a time to kill 2. Sometimes the Lord is pleased to deal in such severity with the Children of men as to their own sense their case is as desperat as if He were killing and slaying them Exod. 4.24 and to the apprehension of others as if they were really Killed Psal 44.22 while yet He intends not to destroy or make an end of them but to restore them to their former condition For this Killing may be taken both in reference to these that are Healed and to others There is a time to kill and a time to heal 3. Times of Healing whether of Bleeding and sick Nations of rent and distempered Churches or wounded Spirits are in Gods Hand and till His time come all essays of other Physicians for Healing are in vain and therefore He is to be humbly employed and depended upon for that end considering that however times of Healing be fixed with Him yet the importunity of penitents is ordinarly a comfortable fore-runner of their being healed 2 Chron 7.14 Hos 6.1 For with Him There is a time to heal 4. The Lord uses to manifest most of His skill about these diseases which the wisest Physicians among men would think incurable He can not only Heal after wounding but after Killing by giving a better life and health than hath been taken away especially when it is for His sake Matt. 10.39 There is a time to kill and a time to heal 5. The thoughts of this that the Lord hath the Times of Killing and Healing in His hand may bring much quietness and contentment of Spirit under all changes of Dispensations to these who seek their Happiness in His favour and fellowship considering that whatever be the power or malice of men they cannot Kill when they please and though they should be permitted to Kill he hath a time for Healing again And the same may serve also to divorce mens Hearts from these things wherein they seek their Happiness beside the Lord if they consider that He can easily Kill and Destroy all that go a Whoreing from Him For it is safe and useful to referr all these Instances which the Spirit of the Lord enumerats to the Scope in hand which is both to guard the Hearts of the Godly against Vexation under sad and terrible Dispensations and to deterre all from excess of delight in things earthly There is a time to kill and a time to heal 6. No mans outward Estate or Worldly Enjoyments of what sort soever they be are so firmly setled but the Lord can easily when He pleases break all down and therefore men should look upon their Buildings whether for their Credit Pleasure or Worldly profit as unworthy to have their heart seeing the Lord hath a time sixed to break them down and the whole universe also and should seek to have themselves Built upon the Rock which no storme can overthrow There is a time to break down 7. The Lord hath His own time set and fixed for Building and repairing ruined Nations and Churches Jer. 31 4. As also of mens outward estates Exod. 1.21 and of their inward and spiritual Conditions Jer. 33.7 8. For to all these may this be applyed There is a time to build up Verse 4. A time to weep and a time to laugh a time to mourn and a time to dance WE have here the effects of the former Dispensations upon the Spirits and carriage of men the timing whereof is asserted to be in the hand of God no less than the Dispensations themselves And for the understanding of these and the time of them it would be considered first That this Weeping and mourning here spoken of cannot be understood of Worldly Sorrow which causeth Death 2 Cor. 7 10. And consequently the Laughter here spoken of is not to be understood of Carnal Mirth or the expressions thereof which the Lord hath threatned with much woe Luk. 6.25 Especially when His Dispensations call to Mourning Isai 22.13.14 Nor is this Dancing meant of the the lascivious carriage of men at Feasts Mark 6.22 Or Idolatrous Worship Exod. 32 19. For though the Lord give up men to the former as a sad punishment of their sins Amos 5.16 And leave them to the other as a forerunner of further Judgment Amos 6.5 Yet there is no time allowed in the Word of God for such things And therefore they are mainly to be understood of moderate grief and and Godly sorrow with the expressions thereof suitable to the Dispensations of Killing breaking down c. formerly mentioned and of lawful Mirth and spiritual rejoycing suitable to the Dispensations of Healing and Building up Next That the difference between the first two Instances and the last is only according to the force of the Words in in the Original in measure and degree for though all of them signifie the outward expression of these passions of grief and joy yet Weeping is that which is more moderate expressed by sighs and tears Mourning again according to the signification of the Word is that degree of grief which hath higher expressions than the former such as smiting of the breast and the like The Laughter here spoken of is joy appearing in the countenance and voice only And Dancing is that which is exprest by the whole
them As for the other Two of Silence and Speech They are mainly to be understood in reference to Mans Duty of observing the opportunities of these as contributing much for his own Peace and preventing his own and others vexation Because under the like expressions the Scripture elswhere presseth the Government of the tongue for that same end Jam. 1.19 Hence Learn 1. The Lord hath a Holy Hand in the Rents and Divisions that are among men and hath the time of exercising them therewith set and fixed whereby He intends to correct and humble them for their not adhering to Him and His way and often to make way for some further stroake to be inflicted upon them thereby weakning them before their common enemy Isai 9.21 For with a provocked God There is a time to rent 2. The time of healing these Rents whether of Nations Churches or paricular Societies are in Gods hand and fixed by Him which He brings about especially when People Rent their hearts by Godly sorrow for these sins which have provocked Him so to Rent them Joel 2.13 And when He intends to give deliverance from these Judgments whereof these Rents were the forerunners Ezek. 37.16 And so He is to be acknowledged and intreated for this mercy as Paul doth in the behalf of a Rented Church 2 Cor. 13.11 For He hath fixed a time to sew 3. There are some seasons which the Lords People ought carefully to observe wherein they are to hold their peace and to refrain from speaking even that which is in it self good and might prove so to others As 1. When we are called to learn from others Job 32 7. 2. When men turn brutish and declare themselves incapable of profiting and the more inraged in their wickedness the more they are spoken to Math. 7.6 and so incorrigible that others can neither have access to deal with them nor with God for them Amos. 5.13 And 3. When the Truth hath been often before sufficiently asserted and cleared even to their conviction Math. 27.14 In which and the like cases There is a time to be silent 4. There are also opportunities of Speaking which all the Lords People ought to observe and make use of wherein they cannot without sin be silent as when they are called to give a testimony to known truth 1 Pet. 3.15 When they see their Brother sin and have opportunity to rebuke him Lev. 19 17. When they see him in affliction standing in need of a word of comfort from them 1 Thess 4.18 And when these that have a call to speak publickly to the Lords People are Born down Mal. 3.16 And especially there are times of Speaking to and instructing of these under their charge Deut. 6.7 And the Lord is to be depended upon for light to discern these particular seasons and for the matter and manner of Speaking in them Prov. 16 1. In all which and the like cases There is a time to speak Ver. 8. A time to love and a time to hate a time of war and a time of peace THe first Two of these Instances may be understood of the seasons which God hath fixed for manifesting His dominion over the passions and affections of men sometimes by turning them to Favour whom and when he pleaseth Exod 3.21 At other times again in His Holy Providence turning their hearts to hate these same Persons Psal 105.25 And so consequently of these seasons which He hath set for manifesting His love and just displeasure against the Children of men seeing the Scripture attributes to Him speaking of Him after the manner of man and in regard of His Dispensations A time of Love Ezek. 16.8 And of Hatred or Indignation Ezek. 22.24 The same Instances may be also understood of these seasons which men ought to observe for manifesting their Love and expressing their Indignation not against the persons but the sinful courses of others As for the other Two Instances of War and Peace They are to be taken for these seasons which the Lord hath set for manifesting His Displeasure against the sons of men by sending War and the consequents thereof upon them and for manifesting His Mercy toward them in restoring Peace to them again And likewise for these seasons which men ought to observe wherein to prepare themselves for and ingadge themselves in War and wherein again to apply themselves and condescend unto terms of Peace with their enemies The due observation and use-making of all which contributes much to that which is the Preachers scope to work the hearts of men to contentment under all changes of Dispensations considering that the Timing of all these is in Gods Hand Hence Learn 1. The Lord is to be acknowledged and depended upon as having absolute dominion over the passions and affections of all Men so as they cannot Love or Hate but at the times that He hath set nor can they manifest either Love or Hatred but as He pleases who doth by their Love or Hatred manifest His Own free favour or Just displeasure as He thinks fit and therefore His favour is to be sought above all things Psal 63.3 and His Displeasure only to be feared Psal 76.17 who hath fixed these times wherein men shall manifest their Love or Hatred and His Majesty shall thereby signifie His Own favour or Displeasure For There is a time to Love and a time to Hate 2. Although it be never lawful to Hate the persons of any no not of our greatest enemies Matt. 5.44 Yet there are some seasons wherein it will be lawful and necessary to express Hatred of their courses viz. when they are found hateful before the Lord and some seasons also wherein we will be called to carry our selves even toward these of our nearest relations as if we did Hate them to wit by forsaking them for Christ when we cannot injoy Him and them both Luk. 14.26 In which and the like cases There is a time to Hate 3. However the Lord be free of the sinfulness of mens undertaking and prosecuting of Wars seeing they do often propose other ends and take other means and ways for them than He approves of in His Word Isai 10.7 Zach. 1 15. Yet He is Commander in chief of all Armies and hath the Time of the rise and continuance of War in His Hand And that Time in Reference to His People is especially when they have much abused His Love and Goodness in peaceable times Hos 11.4.6 When they turn oppressors one of another and Covenant-breakers even in Civil Affairs Jer. 34.17 When they come to avow and defend their wickedness Ezek. 21.9.24 When they content themselves with the outward forme of Religion Jer. 6.20 21 25. When they sight the offers of the everlasting Covenant Lev. 26.25 And yet remain fearless of threatned Judgment Jer. 12.4.12 These being in Scripture made the procuring causes of War upon Peoples part may safely be taken for the signs of the time here spoken of There is a time of War viz.
he hath proposed to Himself even by these things which men act contrary to His revealed will and what ever be mens sinful ends and miscarriage who are Instrumental in the carrying on of these things for saith the Preacher I know that whatsoever God doth it shall be for ever 2. The believing consideration of this infallibility of eveâ—â—â— according to the Lords Eternal purpose and the standing under wherein He hath set them is a powerful 〈◊〉 â—o woâ—k the hearts of men 〈…〉 and 〈…〉 obedience to the Lord under all the changes of their life For Solomon offers it for this end as a â—racâ— experimentally known to himself and which haâ— that effect upon him I know that what God doth it shall be for ever 3. However man being dark concerning the Lords Working Job 38.2 anâ— yet conceâ—â—y of his own wit Job 11 1â— hath a quarrelling humour ready to censure what God doth and would have more mitigation in his tryals more sweetness in his comforts and somewhat of the Duration and weight of his Crosses taken away from them Job 7.19 Yet all the Lords Dispensations taken as they are without Addition or Diminution serve most for attaining His holy and wise Ends and if they were in the least changed they could not be so subservient as they are for attaining of them For in reference to the ends intended by the Lord the Preacher thus commends the perfection of His Working Nothing can be added to it nothing can be taken from it 4. Not only shall the Lords Dispensations for the substance and kind of them fall out unchangeably according to His mind but even for the quality and circumstances thereof they must be as He hath resolved There cannot be the least ingredient of more bitterness added to any of His Dispensations nor a grain weight of His allowed consolation taken from them by any creature For of the quality and circumstances of His Working may this also be understood Nothing can be put to it nothing can be taken from it 5. Man can never contentedly submit unto nor chearfully follow his Duty under the changes of the Lords Dispensations untill he do in some measure apprehend the absolute perfection of them in order to the Lords ends intended by them and when the same is seen it is sufficient for Working the heart to that frame For that they may be contentedly undergone and Duty followed under them all this is here held out to be considered that nothing 〈◊〉 be taken from them nothing put to them 6. One of the great Ends intended by the Lord in all His Dispensations especially His manifesting oâ— this that neither His Dispensations can be altered nor His Ends intended by them frustrate by man is that the fear of His name may be wrought in the hearts of men that under â—â—â—urable Dispensations they may fear to abuse His Goodness by turning it into wantonness Hos 3.5 Deut. 32.14 15. And under sad Dispensations if upon themselves they may fear their own weakness lest they repine on fainâ— and so make their hands stronger Isai 8.13 And if upon others for their sins they may fear the like sins and the like spâ—ake for them Psal 110.120 Act. 5.11 For saith the Preacher God doth it that is He times all these Dispensations and suffers them not to be altered in any thing and manifests the same here to men That men may fear before him 7. That fear which God intends to be wrought in His Own by His Dispensations is not a fear arising from the consideration of the bitterness that is in His Dispensations or the terror of instruments imployed in them but such as arises from the consideration of the Lord Himself set before the face of the soul in His Power Goodness Love and other properties of of His manifested in His Dipensations For He doth all that men should fear before him 8. Men that desire to be truely happy should be so desirous to have the fear of the Lord stamped upon their heart that they should chearfully submit 〈◊〉 the hardest of His Dispensations which he intends and may bless for Working and promoving that frame For this is to be looked upon as a motive to chearful submission eveâ— to hardest of Dispensations God doth it that men may fear before him Ver. 15. That which hath been is now and that which is to be hath already been and God requireth that which is past HEre are Two further considerations serving as motives to or Arguments for submission and contentment under the saddest of Divine Dispensations The Tenth in order is That the Lord in Exercising men with saddest Dispensations deals not with them in strange and unusual wayes And the Preacher holds out in Two expressions The one is That which hath been is now which cannot be understood of such extraordinary Dispensations as sometimes the Lords people had been under seeing the like were not in Solomons time nor of what the Lord may do in some singular cases to declare His Soveraignity by inflicting some strange and unparallelled Judgement upon a people or person differing especially for circumstances and degrees oâ— bitterness from what hath been before But the meaning is that in the ordinary course of Gods Providence men are exercised with no other sad Dispensations than the same for substance wherewith others before them have been exercised so that hereby the Preacher doth correct the mistake of these who think themselves singularly dealt with by every hard Exâ—â—cise and that the like hath never been before the other â—xpression And that which is to be hath already 〈◊〉 is to the same purpose only with this difference that by the 〈◊〉 â—er he doth correct their mistake who think the like of their Crosses hath not been before and by this he guards against the fears of uncouth and strange Dispensations for the 〈◊〉 seeing men have no ground to vex themselves with the expectation of such especially if they keep themselves in Gods way And because these are ordinarily to the Godly the saâ—â—â— Dispensations and most vexing in the inflicting whereof wâ—â—â—ed men are instrumental 1 Chron. 21.13 Therefore he adds the Eleventh Consideration to quiet hearts under these And it is of the Lords vindicating the wrongs of His People God requireth that which is past saith he The Word Requireth according to the frequent use of it in Scripture signifies To vindicat or Avenge Josua 22 23. Psal 9.12 the wrongs of People their oppressions and sufferings which are past And this exposition is confirmed by considering the signification of the last Word in the verse that which is past Which may be rendered as some translators do One that is opprest or him that is persecute and so the meaning is The Lord makes inquisition for and doth Avenge the by past wrongs of His opprest and persecuted People And this serves much for quieting their hearts under the hardest usage in the World It is true this expression God requireth that which
is past is subservient to the Scope and clearing of the former consideration if it be understood of the Lords calling back former Dispensations sometimes the same Crosses for substance to exercise the present Generation with which have been in the former and at other times restoring their wonted comforts again which should make men submissive to sad and use aright sweet Dispensations yet it seems most agreeable to the scope and especially to the purpose immediatly subjoined in the following verse to understand this Clause as hath been formerly explained Hence Learn 1. Men have ordinarily so litle acquaintance with the Scriptures and the Lords way of dealing with others so litle sense of their own deservings and so much self-love that they are apt to apprehend their Crosses singular and such as never any before have met with For this is the mistake which the Spirit of the Lord here contradicts while he saith That which hath been is now 2. One great ground of mens vexation and want of submissiâ—â— under the tryals wherewith the Lord Exercises them is that they look upon them as singular and without a parallel in former times For as this is supposed to be mens apprehension so the same is supposed to be also removed and contradicted as the groâ—â—ed of their vexation and want of submission under tryals That which hath been is now 3. However the sad Dispensations of the present time may vary for some circumstances and for the instruments of inflicting of them from these that have been before yet for the substance of them the prime efficient of them and their being at His disposal for their weight mitigation continuance or removal and the like they are still one and the same And the Lords intention in Exercising men with them the same also in which sense it is here asserted concerning them That which hath been is now 4. It serves much for quieting mens hearts and working them to submission under sad Dispensations to look upon them as nothing singular but as common to men and such as others like our selves have wrestled thorow considering that in these others the Lord hath given proof of His Power faithfulness and love in sustaining and delivering them And these same properties are ingaged to be yet forthcoming for all that wait upon Him in straits For as a ground of quietness and submission is this held out That which hath been is now 5. As men are very apt under the cross not only to vex themselves with their own misapprehensions as if the like had not been 〈◊〉 lot of others before but likewise when they have overcome that to renew their own vexation with the groundless and fearful apprehensions of some such singular tryal abiding them for the future as neither themselves nor others have had the like before so it is the Lords gracious way in his Word not only to rectify and confute their present mistakes which may vex them but to guard them also against their fears of future events if they will observe His Word and take pleasure to study and make use of it For so doth he here by holding out what they may expect as the Lords ordinary way That which hath been is now and that which is to be hath already been 6. Though the Lord may set the wrongâ— and sufferings of His People pass for a time unpunished till they be humbled and His and their enemies ripened for a streak Isai 10.12 Yet he will surely call the instruments of His peoples trouble to an accompt and will reduce all their unjust Decreits which they have paâ—â— and put in Execution against His people For saith he God requireth that which is past 7. Though the Lords People may not desire a woful day even upon their Pesecutors Jer 17.16 Nor rejoice when they see it as at their Misery Job 31.29 but ought to prevent the same so far as their Prayers and pains for their Repentance and reclaiming may do Psal 35.13.14 Yet the consideration of the certainty of Gods vindicating their wrongs and reckoning with their unjust Oppressors as it is the illustration of His Justice and Faithfulness and the Testimony of His marvelous Love to His own it ought to be considered by them and should quiet their hearts under all that they can suffer unjustly from men For thiâ— is an Argument for Submission especially under such sad Dispensations as wicked men are instrumental in the inflicting of that God requireth that which is past Ver. 16. And moreover I saw under the sun the plac◠〈◊〉 judgment that wickedness was there And thâ—â—pace of righteousness that iniquity was there 17. I said in mine heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every work BEcause Oppression under pretence of Justice is one of the saddest Dispensations where with the Godly are Exercised in the World Therefore to work their hearts 〈◊〉 quietness under this Solomon doth first propose this grievous Dispensation as a thing that himself had seen both by his own observation of affairs in former times and by the light of the spirit of Prophesy revealing to him what was to be expected ordinarily to fall out to wit that in Courts of Justice and Judgement Seats where Natures light Gods Word and Poor peoples Case call for Justice and Righteousness and that sentence should be past against wickedness and injustice and in favours of Piety and Equity even there nothing but the quit contrary oftentimes is to be found and to signify the greatness of this evil and the frequency or generality of it he useth two expressions to the same purpose for setting it out Ver. 16. Next he holds forth to others that consideration which guarded his heart against the vexation which such a sight doth readily work And this makes the Twelfth in number to wit that God will pass righteous Judgement both upon the Righteous or them that have a good cause by absolving them and avenging their wrongs And upon the wicked by reversing their unjust sentences and punishing them for passing of them And thridly to make this consideration the more effectual he inlarges it by showing that there is a set or fixed time as the Word signifies there to wit with God or at the day of Judgement for Judging men as well for their wicked purposes and intentions as for their wicked Actions So that the one verse serves to wean mens hearts from leeking Happiness in this World seeing injustice and oppression is so ordinary in it And the other serves to comfort these who seek their Happiness else where against all their unjust sufferings here from this that all their causes unjustly judged by men shall be Judged over again From ver 16. Observe 1. As it is the pleasure of the only wise God to permit men void of true piety to have have Power and Authority in the World that all may know there is no True Happiness in things of that
Happiness For here Solomon from his former Observations which he had painfully gathered by much meditation for clearing of his own and others minds concerning the Lords Dispensations draweth this practical conclusion whereby he commends to his own heart and others a chearful going about of Commanded Duties for the honour of God Wherefore I perceive that there is nothing better c. 2. Although the best Actions that the best of Men can perform have in them a sinful mixture and so yeild alwayes some matter of shame and Humiliation Isai 64.6 Yet it is possible for a Child of God to attain to such a way of going about his Duty as that he may have Joy and comfort in what he does so far as he finds the spirit of God inabling him for these Duties which are far above the reach of his natural Abilities and so His Works evidence the spirits Gracious Indwelling Ephes 3.16 In so far as he is made to intend mainly the Glory of his Maker in his works and so hath it made clear to him that he and his Works are acceptable 1 Pet. 2 5. and 4.11 This is both the Lords allowance to His Own and it is there Duty to study the attaining of it For this is it which is here commended That a man should rejoice in his Works c. 3. Though none are to rest upon any measure of Grace or comfort they have attained in this World Philip. 3.12.13 Yet when the Lords people are by His Grace holden to their Duty with some measure of chearfulness they ought then to Judge themselves arrived at the hight of that Happiness which for the kind of it is attainable in this life seeing they may be sure in that way to have many a comfortable meeting with God to strengthen them for more Work and increase their Joy in Himself Isai 64.5 and in that way they are to hold on and not to look for rest from that Labour while they are here For in this sense There is nothing better for a man in this Life than that he should rejoice in his own work 4. Although the good Motions and Actions of the Godly are to be attributed to the Lord as the prime efficient of them Philip. 2.13 Isai 26.12 Yet in regard the renewed faculties of the Soul and the outward man sanctified for that end are the immediat and formall Causes and instruments of these Works and that they are no less rewarded by Grace than if they were done by mans own strength yet they are properly called mens own Works And to call them so and Rejoice in them also in the sense formerly mentioned is consonant to the Scripture Gal. 6.4 Which refutes them who say Gracious Actings are not the Believers but Christs and His Spirits in them There is nothing better than that a man should rejoice in his own works 5. Although the full reward of Well-doing be reserved for the other Life yet there is some portion or part of it as the Word signifies let out in the mean time so much as may make Men hold chearfully on in their duty under the saddest Dispensations they may meet with even that Joy in the Holy Ghost and Peace that passeth Understanding from their discerning of the Lords enabling them to follow their duty and of His acceptance of them and it For saith Solomon That a man should rejoice in his labour this is his portion That is It is a begun Reward a temporarie Recompence of his Labour and Pains 6. Though Man had never so large a measure of the Things of this Earth he should never esteem himself to have got his Portion which God allows upon him till he find himself enabled by special Grace to go about his duty in the strength and for the Glory of Christ and so as he may have some measure of true Joy in confidence of the acceptation of his Person and Works and he that hath attained to this were his measure of things worldly never so small he should count himself to have his Portion which is better than all other things on Earth For That a man should rejoice in his works this saith the wise Man is his portion 7. While Men are strangers to this chearful following of their duty which is truely their portion here they will be no less anxious and earnest in pursuing things earthly and heaping them up for the future than if they were either never to part with them or after Death to come back again and enjoy them For this Question speaks to Men whose practice is such as if they were led by this Principle that they should return to see or as the Word signifies to enjoy what they once left behind them at Death Who can bring him to see what shall be after him 8. The Consideration of Mans short continuance with and the certainty of his parting from all his earthly Comforts and of the impossibility of his returning to them after Death should not make him abuse them by excess of delight in them as sensual Epicures do 1 Cor. 15.32 yet it should stirr him up to take his allowed Comfort in them and to use them for chearing of his Heart in serving of his Maker so shall he be Sure his Works shall follow him when he rests from his labour though he come not back to see or enjoy them here For there is an Argument to commend chearful following of a Mans duty by taking the comfort of the Creatures imported in this Question For who shall bring him to see what shall be after him CHAP. IV. The ARGUMENT SOLOMON in this Chapter goeth on in pressing that great Work and Exercise of a Christian Mortification to the World thereby drawing off Mens Hearts from the pursuit of an earthly Happiness and encouraging them to a conscientious Submission under the greatest pressure of outward Troubles which he inforceth by several Motives or Arguments being so many of his own Experimental Observations The 1. whereof is That in his renewed and serious Consideration of things he found it ordinary in the World that proud and wicked Oppressours prevailed and were very prosperous And that the Saints were kept in a very sad and comfortless Life under them ver 1. which made him not only commend the state of them who by Death were beyond the reach of such Miseries and Snares as preferable to the state of them who by their life were yet exposed to them ver 2. But also to prefer the case of them that are yet unborn who have neither seen nor felt these Troubles and Temptations unto both the Dead that once were and the Living that yet are under them ver 3. 2. That the best Entertainment that Mens diligence in following that which is good doth ordinarly meet with in the World though it may be some expect better is Hatred and Envy even from those from whom in regard of their Obligation and Relation it would be least expected which he censures as a sinful
ordinarly very changeable being founded not upon their Office as an Ordinance of God but rather upon self interest and expectation of great things from them For here the people who were lately seen walking with the Second Child or Apparent Heir of the Crown coming to the exercise of his power and as it were affectionatly adoring the Rising Sun do now when he is under a cloud as to them and not so warm and comfortable as they expected or shining more favourably upon others change in their affections to him which is here told unto all They that come after shall not rejoice in him 8. Every man advanced to Eminency Power or Esteem among men should look upon himself as standing upon a very slippery Foundation and particularly upon Worldly applause as a flower that will soon wither and become unsavoury And though they live not long they should resolve to see their own applause and Peoples delight in them die before themselves For hereof are such men certified as that which in the ordinary effect of Peoples inconstant humour They that come after shall not rejoice in him 9. They that would abate their ambitious Desires of high places and Worldly Honours should cast off all fancies of contentment wherewith they are ready to be ravished upon supposition that they had these and consider the inconstancy of Peoples humour whereupon such things depend how soon and easily their delight in them may be turned into Loathing and wearying of them For therefore is the man who is enamoured with this Vanity of Ambition told what he may expect within a little The People shall not rejoice in him 10. The best of men being advanced to Worldly Dignity especially from a mean condition are in hazard to idolize their new Honours as a piece of their Happiness For to him who is supposed to be brought Out of Prison to Reign or to his Son is this held forth as necessary to be laid to heart by him for weaning it from Worldly applause as his Happiness They that come after shall not rejoice in him and this also 〈◊〉 Vanity 11. It is a great favour of God to Rulers highly to be prized by them when People have comfort and joy of them providing the People be thereby incited to Rejoice in God's goodness therein manifested to them 1 King 8.6 6. And it is the guilt of People not to Rejoice thus in Good mens advancement above them for the contrary of this is here foretold as Peoples sin and an evidence of their Levity And threatned as the punishment of these Rulers who affect applause The People shall not rejoice in him 12. This Levity and inconstancy of Peoples affection making them weary of him upon whom they were lately so fond is a clear proof of mens Vanity in affecting Worldly Greatness and Applause as any part of their Happiness The consideration whereof should wean their hearts from the same and if they will not make that use of it but will still pursue these Vanities as their Happiness they shall meet with disappointment and Vexation as they are here certified Surely this also is Vanity and Vexation of Spirit CHAP. V. THE ARGUMENT THE Preacher having in the former Chapters made some discoveries of the chief ways by which men seek for Happiness in the earth and by several Arguments laboured to disswade from that vain Enterprise He in this Chap. holdeth forth the way of attaining and entertaining that true peace and contentment of Spirit wherein a great part of mens Happiness in this life doth consist Affordeth some disswasives from the prevailing evil of Covetousness which filleth the heart with vexation and disquietness and singularly commendeth the holy Sober and chearful use of creature comforts as very contributive to true rest and quiet of Spirit And accordingly the Chap. is divided in three parts I. In the First part to v. 10 Solomon giveth several directions for obtaining and improving of true peace and quietness of mind which renders a man so happy in this life The First whereof concerning the right way of going about the publick worship of God in the solemn Assemblies of his people wherein true peace of mind and fellowship with God is to be had To wit That as they are to frequent the publick Ordinances and to watch over their affections whilst they meet in them so are they willingly and chearfully to hearken unto and embrace the mind of God in the mouthes of his Messengers ver 1. which he presseth by two Arguments the one taken from the small reckoning the Lord maketh of the external part of worship as being but folly in his account without this right ordering of the affections and hearty receiving of the word which is the internal part of the Lords Service ver 1. The other taken from the sinfulness and danger of resting as formal Hypocrites doe in the external performance of duties without the inward power and life of them ver 1. The Second direction is concerning privat worship to God especially secret Prayer set down both Negatively that we be not rash or unadvised in our expressions nor sudden and indigested in our desires before God And positively that we endeavour to express our desires to God in as few words uttered with humility faith and love without Tautology or vain repetitions as we can ver 2. Which he inforceth upon several grounds The 1st is taken from the Majesty and Excellency of God who inhabiteth the Heavens ver 2. The 2d from our baseness and vileness being of and in the earth ver 2. The 3d. from a proverbial speech That dreams come from a multitude of Business importing That as excesse of affaires in the day time occasions a number of wild and confused fancies of dreams in the night season So Men having their hearts overcharged with the cares of this life cannot but through want of serious pâ—â—paâ—ation speak unconcernedly and unadvisedly to God in prayer ver 3. And the 4th is taken from the effect of this inconsiderat multiplying of words to God set forth in another proverb That a Fools voice is known by the multitude of words importing that as much speaking in any thing discovereth great imprudence so especially Vain babling to God in prayer bewrayeth a man to be destitute of true and saving wisdom ver 3 All which inferr that in our addresses to God in prayer we ought not to be inconsiderat either in thoughts or expressions But in as few serious words as possibly we can except in some cases when God calleth to more length and continuance to pour out our heart before God The Third Direction is Concerning the serious making and conscientious and ready performance of vows unto God in these things which tho' in themselves lawful yet in respect of circumstances of time place c. are Arbitrary and in our own power ver 4. Which he presseth by two Reasons The one that the Lord is so far from taking pleasure in such foolish men
Worldly projects and with a sickness of Soul through cares and fears which sometimes distemper also his body especially while he denieth himself the comfortable use of the creatures ver 17. III. And in the Third part of the Chapter least the former Reasons disswading from Covetousness should be misimproven as setting men upon a mâ—rose severe and comfortless way of living The Wise-man doth from this ver 18 to the end highly commend a holy sober and chearful use of the comforts which God in his providence bestows upon men in this life And in order to this he doth 1 〈…〉 all to ponder what he in his experience had found To wit That it is a mans subordinate and inferior good as it fits him for enjoying the chief Happiness and a considerable Ornament both to his own deportment and to the way of Godliness That a man should tho' not in sensuality and excess yet in moderation and sobriety take his free and chearful use of the Creatures which God blesses him with for keeping up of the outward man in the better capacity to do him service This being thâ— not his chief and best yet his temporary portion and reward of his Labour ver 18. 2 He shews That all these outward comforts the power of health and heart to make use of them for strength to doe God Service wisdom to take their own due portion of them suitable to their rank and employment neither defrauding themselves nor any whom they are bound to maintain of the comfortable use of them and the Grace to partake of them with joy and chearfulness in following of duty are all the special Gifts of God ver 19. And â— He giveth the Reason why men should endeavour this holy and chearful use-making of the Creatures Because thereby as he shall be diverted from the vexing remembrance of his by-past sorrows so shall he be kept from the solicitous fears of his future miseries in the days of his life Whilst the Lord makes him rejoice in his enjoyment of these things not so much as the fruit of his lawful diligence as the sweet and seasonable return of his Prayers ver 20. CHAP. V. Ver. 1. Keep thy foot when thou goest to the house of God and be more ready to hear then to give the Sacrifice of Foolâ— for they consider not that they do evil SOlomon having discovered the Vanity of the principal Courses which Men take for Happiness in the Earth and held forth several Considerations to divert Mens hearts from them He cometh now in the first part of this Chapter to give directions for attaining to that true Peace and Quietness which is attainable in this Life The first Direction is Concerning the right way of going about the Worship of God especially in publick where most ordinarly Communion with the Lord is to be had and this he holds forth in two Branches The First is That Men should Watch over as the Word translated Keep signifies their Feet which are the Affections of the Soul whereby they Act and Move in Spiritual Performances especially when they come to the publick Ordinances that these may be kept free of sinful Distempers which marr Communion with God in Ordinances The Second is concerning the hearty receiving of the Mind of God delivered in the publick Assemblies of His People that Men should be ready to Hear or as the Word signifies Draw near to Hear not only the Voice of Ministers but of the Lord Himself speaking to them with dependance upon Him for His Blessing upon the Truth And this he presseth as that which should take up people more than the external performance of Duties which being separat from internal Worship consisting in the Right ordering of the Affections and hearty receiving of the Word is nothing else but the Sacrifice of Fools The external part of Worship is exprest by Sacrifice because that was in Solomon's time a principal part of publick Worship comprehending all the rest Now to rest upon that without looking to Christ the true Sacrifice and to the Internal and Spiritual Worship was but Folly in Gods account and this he disswades from by a reason taken from the disposition of formal Hypocrites who if they perform the External Duties never lay to heart how much Sin is in their service that so they might be chafed to Christ the true Sacrifice Hence Learn 1. Although the Infinit God cannot be contained in any place no not in the Heaven of Heavens much less in a house made with hands 1 King 8.27 Act. 7.48 And though He have not now under the Gospel so tyed His publick Worship to any one place more than another as he did of old Joh. 4.21 23 yet it is His Mind that there be always a Place set apart for the meeting of His People together about His publick Worship that thereby His Glory as King of the Church may be upheld Jer. 3.17 His People may solemnly testifie their subjection to Him and chear up one another in His Service Ps 95.6 Any place may be safely called His House where He doth in a special way manifest His presence Exod. 20.29 where He feasts His people with His Truth spiritual Comforts conveyed thereby Cant. 2.4 For Solomon speaks here to all the Members of the Church in whatsoever age thereof supposing them to have such meeting places to resort to while he saith Keep thy foot when thou goest to the house of God 2 They that would have that true Peace and Contentment which cannot be had in all the Pleasures and Delights of this Earth must frequent these places where the Lord 's publick Ordinances are seing it is there especially that He solves the perplexing Doubts of his own which marr their Contentment Ps 73.16 17. removes their Discouragements and makes them truely joyful Isai 56.7 and communicates his strength for bearing them through their Duties and Difficulties Ps 96.2.6 For it is here supposed according to the scope that they who would have that true Contentment and Satisfaction which they have sought and been disappointed of in many things must now come and seek it in the House of God 3. They that would go about Ordinances so as they may attain to the end of them which is Communion with the Lord and so peace and quietness of Spirit must keep a very strict watch over their Affections labouring to have them cleansed from the filth of their by-past sinfulness which cleaves to them in every step of their Course by Repentance and Application of the Blood of Christ Joh. 13.10 to lay aside their Carnal Passions which was darkly signified of old by putting off their Shoes Exod. 3.5 and is more plainly exprest in the New Testament 1. Pet. 2.1.2 Jam. 1.21 to have their hearts stamped with Holy Reverence toward God Ps 89.7 and all their Affections composed and fixed upon him Ps 86 11 For this is in substance the duty which is here and in the Scriptures cited prest in order to the
attaining of sweet Fellowship with God in Ordinances Keep thy Foot when thou comest into the House of God 4 There is no part of publick Worship can be acceptable to God or comfortable to Men except they study a ready receiving of the Word which consists in a humble expectation of such Truths as may be useful and of a Blessing with them Act. 10.33 In the eagerness of desire after the Word as the Souls necessary Food 1 Pet. 2.2 and in the hearty Application of the same to our selves by Faith Heb. 4.2 and that in order to the practice and obedience of it Ps 119.11 For this is the second Branch of the Direction here prest as more profitable for attaining Fellowship with God in Ordinances than what else can be done in publick Worship this being neglected Be more ready to Hear than to give the Sacrifice of Fools 5. As they that would profit by the word should bring their Bodies as near for hearing as they can with decency So their prime care most be to draw near to the Lord by humble dependance upon Him as speaking to them by Instruments for the Words in the Original are Draw near to Hear rather than c. 6. It is a foolish thing in Men to offer External Worship to God while their hearts are estranged from Him while His Word is not received in Faith and Love Men are Fools if they think to please Him who is a Spirit with External Service For here the Sacrifice comprehending all External Worship separat from the affection and hearty respect to the Mind of God is called the Sacrifice of Fools 7. It is the Mark of Hypocrites to be much in External Duties and little reflecting upon the Evil of them to take much pains about the Form of Godliness and never seriously to consider how abominable the Form without the Power is to the Lord Whereas on the other hand truly Godly and Sensible Souls use to be very suspicious of and humbled for the Iniquity of their Holy Things For formal Hypocrites are here described from their Disposition that while they are more ready to offer Sacrifice than to Hear They consider not that they do evil 8. Not only are Men Evil-doers when they act that which is in it self sinful but even when they go about commanded Duties Resting upon the outward form of them not only must they answer for their Commission of Sin and Omission of Duty but for their Performance of Duty while they studied not to keep their hearts in a right Frame For here the Fools or Hypocrites are not challenged for neglect of Sacrifice but for not looking to their Feet or Affections they consider not that they do Evil. Ver. 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth Therefore let thy words be few ALthough the purpose of his Verse may safely be taken as a disswasive from censuring of the Truth instead of ready Hearing of it prest in the former and from Rash speaking in Divine Matters Yet it seems most agreeable to the scope to look upon the Words as containing a second Direction in order to the attaining of true Peace and Contentment And it is concerning the right way of going about secret Worship and particularly the duty of secret Prayer as the former Direction was concerning the right manner of performing publick Duties And this Direction hath Three Branches The First relates to Vocal Prayer that we do not take upon us Vnadvisedly and without serious pondering of what we are to say to express any thing to God in that Duty The Second relates to Mental Prayer that we do not present to the Lord our sudden and indigested Wishes or Desires which have as plain a language to Him as our Words but that we should labour to compose our Spirits and form such Desires in our hearts to be offered to the Lord as we may be sure will be well-pleasing to Him and this is the way to prevent the Rashness in our words before mentioned And both these he presseth by two Reasons the one taken from the consideration of God's Soveraignity and Excellency whereof the Glorious Heavens where He is said to be because He doth there most gloriously manifest Himself serve to put us in mind The other from the consideration of our own Baseness and Vileness whereof our dwelling place the Earth serves to keep us mindful The Third Branch of the Direction which is also enforced by these two Reasons is positive that we study to express our Wants and Desires to God in Prayer in as few Words as can be which is not against fervent insisting in that Duty but mainly against Formality and vain Repetitions therein Hence Learn 1. Although we be slow to hear aright what God speaks to us and so have need of the Spurr which Solomon gave to that in the former Verse yet we are too foreward to speak Rashly and Unadvisedly to the Lord or of His Matters and have need of the Bridle and Restraint which here the Spirit of God gives us be not Rash thy mouth 2. Although we may not stay from the duty of Prayer until we be able first to condescend upon all that we are to utter and have determined what Expressions are sutable and what order of words we shall use seing many times our Distempers Darkness and Confusion remain when we are called to that Duty Job 37.19 And that there is ground of Hope if we be conscionable therein that we shall have the Spirit to help our Infirmities though when we begin we know not what to pray for as we ought Rom. 8.26 yet it is the duty of all that expect access to God in Prayer to consider before they go about that duty what their Wants are what sutable Supply the Lord hath promised to them and what grounds of Confidence from God's gracious Nature His Promises and Christ's Mediation they have to go upon least they express to Him their Carnal Passions Luk. 9.54 their misbelieving Apprehensions and Fears Ps 31.22 their malecontentment with His Dispensations Jona 4.1 c. Yea least they seek from Him the satisfaction of their Lusts Jam. 4.3 To prevent all which and the like sinful Distempers in Prayer is this Direction given Be not Rash with thy Mouth 3. It is not enough for Christians to shun Rashness in their Expressions to God but they must also beware of the sinful hasty Language which may be in their Heart and not entertain sinful Wishes or fretting Thoughts or lay down any wrong conclusions in their minds concerning His dealing with them and that because the language of their Hearts is no less intelligible to the Lord than their words and if they guard not their Hearts they shall not long be able to guard their Mouths or if they do it shall be but Hypocrisie Therefore Solomon adds this second Branch of the Direction to
prevent the evil disswaded from in the former And let not thy Heart be hasty to utter any thing before the Lord. 4. We cannot but speak Rashly to God or of Him and form in our Hearts Thoughts and Desires that will displease Him unless we do by Faith apprehend Him a present God and our selves before His Face and our Heart-language no less plain to Him than our Words For to enforce the former Disswasives He calls us to mind that whatever we utter with our Mouth or Heart is before Him or as it is in the Original Before the Face of God 5. The Greatness Soveraignity Excellency Power Omniscience and such other Perfections of God as His Glorious Palace whereof we think we see the out-side serves to mind us of Ps 19.1 and ought to be much in the Hearts of His People who have most filial Confidence toward Him in Prayer that the same may be qualified with Reverence and they may be kept from these Evils presently disswaded from For to this end it is said For God is in Heaven 6. Our own natural Baseness and Weakness whereof we should be minded by the place of our residence here below upon this Earth under the view of the Lord's Eye and under the stroak of His Hand Who is exalted so high above us should likewise stamp our hearts with much reverence to Him and make us who are but Earth-Worms creeping about His Foot-stool very attentive what we speak or think of such an Exalted Lord For this is another Motive to that purpose Thou art upon Earth 7. Although the Lord understand our hearts desires and motions as well as our words and tho' our speech to Him in Prayer be not to make Him understand what He knew not before yet He will have Words and Expressions used in Prayer for the better staying of our hearts upon the purpose we express and the more effectual moving of our Affections with the sense of our Need by hearing our selves make our moan to Him and for the strengthening of our Confidence by hearing our selves repeat to Him the grounds of Confidence to be heard and helped which He hath given us This is implyed in the first and last Words of the Verse Be not rash with thy Mouth and let thy Words be Few 8. Although it be sometimes safe yea necessary to continue long in Prayer and speak many words to the Lord especially when our own or the Churches Straits are urgent and our strength and assistance great Luk 6.12 and to speak few words to God may be a great guilt when either our Laziness or Unbelief restrains our Prayer yet considering how prone the best are to offend in Prayer by speaking Words without Sense or Affection so as they scarcely hear or understand what themselves speak through reason of Security Darkness and Confusion and by vain Repetitions through penury of Matter and Rash adventuring upon the duty it is ordinarly safest in a few words from Faith and Affection to express our Wants and Desires to God according to this Direction Let thy Words be Few Ver. 3. For a Dream cometh through the multitude of business and a fools voice is known by multitude of words SOlomon giveth here some farther Reasons to disswade from Rash and Inconsiderat speaking to God in Prayer and from idle multiplying of Words in that Duty and these he expresses in two proverbial Speeches or Similitudes taken from things common among Men the Application whereof to the purpose may be easily gathered from what goes immediately before The First is That Dreams come from the multitude of business The meaning whereof according to the Scope is That as multitude of distracting Businesses in the Day occasions many confused Fancies in the Night So Men being excessively taken up with the things of this Earth and having their Hearts which should be kept in a praying frame what ever they do drowned in Wordly Employments they must needs if they speak any thing to God speak it very Inconcernedly and Rashly seing they take no leasure to prepare their hearts for such a Duty So that this first similitude or proverb presseth the former disswasive from rash and inconsiderat speaking to God by discovering the cause of it namely mens Distraction with the multiplicity of Worldly affairs and so consequently points at the remedy thereof The Second is that a Fools Voice is known by the multitude of Words The meaning whereof is That as men discover their want of prudence even in common things by their much speaking so vain Babling and a multitude of words unadvisedly uttered to God in Prayer doth bewray a man to be destitut of the clear knowledge of Gods excellency and of his own Baseness whereof Solomon spake before And this second proverbial speech doth also hold forth the effect of that Rashness to wit that it doth but discover men to be Fools Hence Learn 1. So much should the Lords servants and people be taken up with things spiritual especially with the intertaning of correspondence and fellowship with God in Prayer that the most ordinary and common occurrences should furnish them with some profitable considerations which may enforce the right manner of going about that Duty and may be held forth to others for their instruction therein For here the wise man presseth upon himself and others the former direction by such Observations of common occurrences as few are unacquainted with a Dream cometh through the multitude of Business and a Fools Voice is c. 2. It is the multitude of worldly affaires wherewith men do excessively and often without necessity take up their time and the distraction of their hearts with these that makes much rashness and inadvertance in speaking to God while men take upon them in one day the Business and Toil of many days they have no leasure to commune with their own hearts concerning their own case and Gods dealing with them and this makes them that if they speak to God at all they cannot but speak rashly for so much is held forth in the application of this similitude or Proverb which is to be made according to the scope thus As Dreams come from the multitude of Business So rash and inconsiderate Expressions in Prayer often come from the toil and spending of Mens Spirits about things Worldly as the word Business in the Original signifies 3. Although the Lord in His Providence put many Imployments upon some of His People at once giving them the charge and over-sight not only of their own Estates but of the Persons and Estates of others in which case they may go about their Affairs relating thereto with a good Conscience providing the same be done as Duty to God Ps 119.4 with acknowledgement of Him Prov. 3.6 and the heart always as it may and ought to be in the greatest variety of Imployment kept in a disposition for duty Neh. 2.4 Ps 119.23 Yet when Men suffer their Thoughts to be distracted with these things so as they
do not at all watch to Prayer nor prepare for that Duty they provoke the Lord to take the use of their Reason and Memory from them when they go about it that though they could speak as an Oracle in other things they shall speak as Men in a Dream when they go to Prayer And though some things spoken Rashly by them in Prayer may fall out to be pertinent yet is the whole no more regarded by the Lord than Mens Dreams use to be though sometimes the Event may fall out according to the Dream For that Truth which this proverbial Speech or Similitude leads to according to the Scope amounts to this That Mens Rashness in their Prayers which are in effect but their Dreams flows from the Multitude of their worldly Affairs and the distraction of their Minds with them A Dream cometh through the multitude of business 4. They that would have their Sleep sanctified and so would be preserved from sinful or affrighting Dreams should watch over themselves in the day time and take good heed what Business they intangle themselves with For readily their Dreams in the Night will have something of the prevalent temper of their Spirits along the Day stamped upon them as is imported in the truth that the Similitude holds forth in it self Dreams come through the multitude of business 5. Even when the Lord did extraordinarly manifest Himself to His Servants through Dreams and Visions these were not otherways looked upon in ordinary Men than as the result of multitude of business or some such natural Cause much less when the Lord takes not that way Therefore Solomon to whom the Lord appeared extraordinarly by Dreams 1 King 3.5 holds forth this to others that they should look no otherways upon their Dreams than As coming from the multitude of business 6. As much Discourse even in common things argues much folly so especially in the Matters of God and particularly in Prayer to Him wherein though Men think they kyth much Wit even so much as to prevail with God by their much speaking Mat 6.7 yet multitude of words in that Duty doth often betray Mens great Ignorance and Darkness concerning most necessary Truths especially the Excellency and Greatness of God and their own Baseness and Unworthiness For this proverbial Speech hath a Truth in the literal meaning of it and also in reference to the Scope both which belong to the Doctrine A Fools voice is known by the multitude of words Ver. 4. When thou vowest a Vow unto God defer not to pay it for he hath no pleasure in Fools pay that which thou hast vowed 5. Better is it that thou shouldest not vow than that thou shouldest vow and not pay HEre is the Third Direction for attaining to that true spiritual Peace and Contentment of Spirit wherein much of Mans Happiness attainable in this Life doth consist and it is concerning the conscionable and speedy performance of Vows made to God because at publick Ordinances and secret Prayer Men are often ingaged to that Duty Therefore Solomon after he hath taught the right way of going about the Former now presses the performance of the Latter When thou vowest a Vow c. he doth not speak of any Rash or Unlawful Vow whereby men ingage themselves it may be to things in themselves Lawful but either rashly or without consideration of what may fall out such as was Jephtha's Vow or for some wicked end as was Absalom's pretended Vow in Hebron much less of Vows concerning things simply sinful as that of the Men who vowed to kill Paul Act. 23.14 seing such Vows being made ought not to be payed at all Neither doth he speak of these general Vows and Engagements whereby all within the Church that are capable ought expresly to devot and consecrat themselves wholly to the Lord His obedience and to renunce the Service of Satan the World and their own Lusts Seing these are absolutely necessary by vertue of Divine Precepts Ps 76.12 Isa 19.21 and to refuse the taking of such Vows is one of the highest Sins whereof a Man can be guilty And the last Reason whereby he presseth the performance of the Vows here spoken of agrees not to Vows of that sort Therefore he must be understood to speak of Vows engaging to things lawful but for the particular time and other circumstances of them Arbitrary and in our own power As for Example when the Lord's People under some great trouble oblige themselves to Thankfulness for a delivery and to express the same in such a manner and at such a time as is not particularly determined in the Word of the Lord Ps 116.13 14. Or when they engage to abstain from lawful Delights in such a measure and at such particular occasions for promoving of Mortification or better discharging of Duties Ps 132.2 to consecrat so much of their time or substance to some pious Use Gen. 28.20 Or when they engage themselves to the practice or forbearance of things indifferent in their own nature as necessary for attaining some good end as Paul took on the Vow of a Nazarite for the more effectual gaining of the Jews Act. 21.23 though the thing was left for that time indifferent Now the conscionable and speedy performance of such ingagements the Wise Man presseth here by two Reasons The First is That God hath no pleasure in yea as the expression imports he doth extremely detest and abhor such Fools as slight their engagements thinking to please him with empty promises whereupon he presses the duty again Pay or as the word signifies Perfect and Accomplish that which thou hast Vowed ver 4. The Second Reason is that it were better not to come under ingagements in such cases than to slight the same being taken on by which Reason it appears he speaks of Vows about such things as are in a mans own power at least such as for the circumstances of them might without sin have been otherwise resolved upon but being now determined and ingaged unto ought to be conscionably and speedily performed see Deut. 23 21.22 Doct. 1. It is lawful for the Children of the Lord to tye themselves by their express promise to him for the performing of Duties at such times or with such other circumstances as are not particularly determined in the word and which without sin might have been otherwise condescended upon providing always they neither tye themselves to any thing in confidence of their own strength nor to any thing that is impossible or may be prejudicial to any other necessary duty which may be for the circumstances of it more particularly determined but only to such things as Christian prudence walking by the general Rules of the word and waiting for the promised Spirit to lead them in all Truth may direct them unto that so they may be the more incited to Duty and may thereby declare their hearty Approbation of and Desire to be at their Duty Psal 119 62-106 For of such
the word signifies Foaming Anger not as if there were any Passion or Fury in God as uses to be in man but his just displeasure is so exprest because we cannot fear it as we ought except we take it up under the similitude of a mans Rage which makes him Foam with Anger and desire to be avenged upon his Enemy And he puts this Reason in a Question thereby pressing the Rash and Inconsiderat man to consider his hazard Neither is the Question to be so understood as if the Lord had no Reason to be Angry but by it he would have Men convinced of their Folly in adventuring so rashly upon His Displeasure and making so light of that which so highly provokes Him The Fourth Reason is taken from the effect of God's displeasure and that is the Destruction of the work of mens hands the meaning whereof is that hereby men provoke God to blast and turn to nothing their most serious undertakings and Works wherein they take most pleasure even by their rashness in Vowing and slighting of their guilt in so doing The Fifth Reason is that there are many sins and consequently many sorrows and disappointments attending this one sin of rash Vowing both which are signified by this word Diverse Vanities and this is illustrate by a similitude which hath this force as in the multitude of mens Dreams there are many vain and vexing Fancies So in many words especially in multiplying rash Vows there are many sinful Vanities and grievous Disappointments following thereupon For frequently in Scripture when two Sentences are thus coupled together a Comparison or similitude between them is imported see Isai 53.7 Prov. 17. â— Lastly He prescribes the true remedy of this rashness which is that men study to keep their hearts under a holy fear of offending God the want whereof is the cause of the forementioned Miscarriage And this may safely be looked upon as a Fifth Direction for attaining to true Peace and Contentment of Spirit Hence Learn 1. So great is the force of unmortified Corruption in Men who have not the powerful Restraint of God's Grace and the use of sanctified Reason to bridle their Passions that the very Members of their Body have a great Propension to serve the corrupt inclinations of their Soul And when one Member is given up to act any Wickedness it hath as it were a constraining power to carry all the rest along with it to concur with and be subservient to it in committing more Iniquity see Jam. 3.4 5. c. For Solomon speaks of the Mouth as strongly inclining to speak Rashly and of the same having done so as having a commanding power over the rest of the Members which must flow from the Corruption of Nature while he saith Suffer not thy Mouth to cause thy Flesh to sin 2. Men are so proud of their own Wit naturally and so unwilling to be esteemed Rash and Inconsiderat that when they have proven themselves to be so in their Words they will rather prove themselves to be so also by their Deeds in executing what they have rashly resolved than by their forbearance thereof seem to take with their own Rashness For it is here supposed that if once a Rash Vow escape the Mouth it will readily carry the whole Man to the execution of it and that very forcibly while it is said Suffer not thy Mouth to cause thy Flesh to sin 3. They that would entertain true Peace and Tranquility of Mind must be very careful to Bridle their Tongues and set a watch before the door of their Lips and for that end to watch over their Spirits that their Affections and Passions swell not over the Banks which often occasions their rash Purposes there being nothing that more ordinarly marrs the peace of those who are otherwise tender Walkers than Rashness in discourse 1 Pet. 3.10 For this is a farther Direction for entertaining true Peace and Contentment of Spirit Suffer not thy Mouth to cause thy Flesh to sin 4. The difficulty of Mens restraining themselves from the execution of their rash Purposes should make them very serious and deliberat in taking on Vows that if they cannot get them kept from stirring within they may shut their Mouths and hold them within Doors for being once out they will readily Cause or imperiously Command the Flesh to execute them as this expression emphatically runs in the Original and may be looked upon as having a Reason in the bosome of it for disswading Men from venting their rash Purposes taken from the force and power which these have upon their Wills in order to the execution of them Suffer not thy Mouth to cause thy Flesh to sin 5. When Men cannot altogether deny their Guiltiness they are very prone to extenuate the same and to give their Sins very favourable Names that they may not disturb their own false Peace nor put themselves in fear of that Wrath which will certainly follow and might be fled from if they would look upon their Sins in the own Colours and cloathed with the own Aggravations thereof For that it is ordinary with Men so to do is imported in this second Branch of the Disswasive Neither say thou it was an Errour 6. Jesus Christ the Mediator and Great Angel of the Covenant Who hath a more Excellent Name than any created Angel Heb. 1.4 is a present Witness not only of Mens Actions but of their Words even such as are most rash and which they themselves think scarcely worthy to be taken notice of and not only of their rash Words but of their Extenuations of the same the consideration whereof should be a powerful Motive to make Men watchful over their Words For this is a Reason of the Disswasive from rash Vowing especially from extenuating of it that it is done before him Neither say thou before the Angel that it was an Errour 7. It is no less a Provocation of God to extenuat Sin than to commit it Yea it is a greater it being a new Sin added to the former for covering of it yea a defending of it in a great part For this third Reason is especially to be referred to the second Branch of the Disswasive from the extenuating of Sin Why should God be angry at thy Voice 8. Though there be no Passion in God as uses to be in men Isa 27.4 yet they that speak or act contrary to His Will may find such dreadful Effects following upon His just Displeasure as Men use to apprehend upon the incensed Fury of those who are inraged against them and so ought they to set forth His Wrath to their own Hearts for deterring them from Sin Therefore is His Displeasure here set forth by a word signifying Foaming Anger which is only incident to Men when they are beyond measure commoved with Passion Why should God be Angry c. 9 The Terrour of the Lord as well as His Loving Kindness should be considered by His People for restraining their Hearts from
such fiery trials yet so little are his Forewarnings minded by the best Heb. 12.5 so apt are they to promise ease and prosperity to themselves Psal 30.6 And so little acquainted with his Wise and Gracious Ends in sad Dispensations Psal 36.6 that they are ready to admire excessively to be astonished and perplexed at the sight of such Dispensations not knowing what to do For their proneness to be so affected with sad Dispensations is imported in this disswasive If thou seest Oppression c. Marvel not at the matter 3. They that would possess true Peace and quietness of Spirit must resolve to follow their Duty through variety of grievous injuries from the World for their so doing and must learn to furnish themselves with such considerations of Gods greatness and respect to his people as may make them digest all their sufferings and not marvel at them And consequently they that would direct people how to intertain true contentment must not only press their Duty upon them but also guard their hearts with suitable grounds of incouragement against such Opposition as they may meet with in the World as here Solomon doth Marvel not at the matter for he that is Higher then the Highest regardeth 4. Patient bearing of wrongs in the way of wel-doing reverencing the Lord and acquiescing in his Gracious purpose concerning these without perturbation or Marveling at them is a mark of a right Worshipper of God and of one that is principled with the fear of His Name For after Solomon hath prest right Worship in publick and secret and the fear of God as the right fountain thereof he presseth this as the evidence or mark of those If thou seest Oppression c. Marvel not at the matter 5. Poor opprest People especially the Godly are not Unregarded by the Lord as they are apt in that condition to apprehend Isai 49 14. But he doth carefully Watch over as the word here translated Regard signifies all their wrongs to rectify them Psal 10.17.18 Over their Oppressours to restrain and punish them Psal 76.10 And over their patient continuance in wel-doing under sufferings Graciously to reward it in due time Rev. 3.10 c. For this is one Reason why they should not Marvel at such hard dealing Because he who is Higher than the Highest regardeth 6. As the Lord is incomparably eminent in all his perfections his Power Wisdom and the like which may be comfortable to his People and formidable to their Enemies considering that he hath the Highest on earth under His feet as Grass-hoppers Isai 40.22.23 And can easily confound and crush them with a look so as they shall no more trouble His people Exod. 14.24 So the consideration of his Highness and the lowness of the greatest on earth being compared with him should hold up the hearts of them that know him from sinking under discouragement and fainting for fear of trouble from the greatest especially seing this High and Lofty One hath humbled Himself to become theirs by Covenant For thus is he set forth to guard against the fear of flesh He that is Higher then the Highest c. 7. The Lords publick Ministers should make use of these grounds of Comfort for guarding the hearts of His people against Temptations and Discouragements in their way wherewith themselves have been comforted by God see 2 Cor. 1.4 For this Ground taken from the Lord's Greatness and Regard to his suffering people which Solomon here holds forth to others for quieting their hearts under trouble is the same which he had made use of himself in the like case Eccles 3.16.17 Marvel not at the matter for he that is Higher c. 8. Whensoever the Lord's People are troubled and amazed at the sight or feeling of Oppression and hard usage in the World they do not believingly consider God's Highness and Respect to His People as they ought For the consideration of both is here presented to guard them that they marvel not at this matter importing them ready to forget or not believingly to consider the same and their so doing to be the cause of that Distemper Marvel not at the matter for he that is Higher than the Highest regardeth 9. Though the Lord stand not in need of help from Creatures for the Protection of His Church and Destruction of His Enemies yet He hath made to Himself great Hosts whom He imployes for these Ends that He may honour these Instruments and help His Peoples Confidence by the consideration of the number and power of these Glorious and Blessed Angels of His who are His principal Hosts of whom this last Clause may be safely understood which is given as a farther at least as an inlargement of the former ground of quieting the Hearts of the oppressed Godly And there be Higher than they to wit than the Oppressours Ver. 9. Morover the profit of the earth is for all the King himself is served by the Field THis Verse contains Two Arguments to disswade from Oppression against which the Preacher hath guarded these hearts of the Oppressed in the former The First is That the Profit or Increase as the Word signifies of the Earth which it yields to Man over and above his own Subsistence for his Labour is for All the meaning is it is the Lord's Allowance to All to the Poor as well as the Rich And therefore great Ones should not by Oppression suck all the Profit of the Earth from the Poor as if it belonged to them only The Second Reason is That the greatest on Earth are furnished by the Field or by the Fruits of the Earth yielding Necessaries to them and to their Beasts which serve them for Food and Cloathing And this Furniture coming to their hands through the Pains and Industry of the Poor they ought not to be Oppressed by the Great Hence Learn 1. The Lord hath so far mitigate the Curse inflicted upon the Earth for Man's first Sin in eating the Forbidden Fruit thereof that it will yield Increase and Profit to the Labourer for his pains wherein his Mercy is to be acknowledged For saith Solomon There is profit of the Earth to wit to the Labourer 2. The Earth is alike obedient and liberal to All that cultivat it whatever their Qualifications be the Lord will not have the Godly and the Wicked differenced by the different success of their Labours in the Earth that is common to both For the profit of the Earth is for all 3. When Great Men that are exeemed from Labouring of the Ground see that the Earth doth answer the poor Labourer as readily as it would do the King if he should put his hand to the Plough or Spade it should bring them to consider that the Profit of the poor Man's Labour is the Lord's Allowance to him and so should deterr them from robbing him of it by Oppression For this may be taken as an Argument to disswade from Oppression The profit of the Earth is for all 4. When poor
they have which are so many Messengers to warn them of their Folly in choosing such a God to serve as cannot give his Worshippers a sound and sweet Sleep and in neglecting to serve him who will give his Beloved Sleep when it may be good for them For saith Solomon the abundance of the Rich will not suffer him to Sleep 7. When mens hearts are so distracted with cares and fears about things Worldly that they are thereby deprived of the ordinary Rest and Refreshment which God allows to the Sons of men in the night time then it is evident Mammon is their Idol and their Abundance is a curse and snare to them For Solomon gives it for a mark of the Covetous his Abundance will not suffer him to Sleep Ver. 13. There is a sore evil which I have seen under the Sun namely Riches kept for the Owners thereof to their hurt THe sixth Argument serving to alienat the hearts of men from the excessive love of things Worldly is that they prove often hurtful to the Owners exposing them to many hazards from others and being occasion of much sin to themselves as shall be shewn in the Doctrines And this Solomon regrates as a woful evil and yet evident to him and very ordinary among men that they do pursue these things which prove Hurtful to them as if their chief Happiness were in the injoyment of them Hence Learn 1. The Lords Ministers should be much in the Observation of the event of mens sinful courses that none of the Lords disappointments of men therein may escape them that so they may hold out his truth as verified in their own Experience So will they have the more confidence in speaking and their Doctrine will have the more weight with people For so did the Preacher who is in many things of this sort a pattern for ordinary Preachers he holds forth the danger of Covetousness as a thing which he had observed ordinary among men There is a sore evil which I have seen namely Riches kept to the Owners thereof for their hurt 2. A spiritual Discerner will look upon mens sinful Courses which tend to their Ruine not with pleasure as the sinners themselves do but with grief and compassion They will look upon sinners as men pining away under some grievous sickness while they are with full delight serving their Idols For so doth Solomon This is a sore evil or as the word signifies a deadly Disease or sorrowful Evil Which I have seen under the Sun namely Riches kept for the Owners thereof to their hurt 3. Though sometimes the Lord blasts Worldly mens substance and possessions by a secret Moth Hos 5.12 And sometimes by sending Spoilers at noonday upon them Jer. 15.8 to testifie his displeasure with their placing Happiness in so base things and preferring them to his favour and fellowship Yet at other times he doth suffer them to injoy their Idols safely and even then is not the less displeased with them for so had Solomon observed Riches kept for the Owners thereof to their hurt 4. Though wicked men have not a sanctified title to their possessions seing nothing is given them from special love yet they may be called the True Owners of them both by human or Civil Right and by a Divine also so that none may take their Estates from them except Magistrates in the Execution of Just Laws under the pain of Gods displeasure Job 9.24 Hab. 2.6 Nor is it suitable to Scripture Language to deny all wicked men to have any true Title to their possessions and to look upon them as belonging to the Saints for the Spirit of God speaks of them as the Masters and Owners of these things I have seen Riches kept for the Owners thereof c. 5. That which wicked Men account their chief Good namely the keeping of their Possessions and Riches is truly their great Hurt not only in so far as these things expose them to be the Objects of others Malice and Envy which may befal the best 1 King 21.6 7 8. But mainly because they prove Snares to their Souls occasioning many Temptations to them 1 Tim. 6.9 and particularly marring their love to and profiting by the Word Mat. 13.22 The consideration whereof should guard Mens Hearts against the immoderate love of these things For it is here brought as an Argument to that purpose I have seen Riches kept for the Owners thereof to their Hurt Ver. 14. But these Riches perish by evil travel and be begetteth a Son and there is nothing in his hand SOlomon having reasoned against Covetousness from the Hurt that Worldlings sustain by their Riches while they enjoy them he giveth here a Seventh Argument against the same from the hazard of losing these things which they have kept for a long time he speaks of what frequently falls out and that by evil Travel that is the Lord either blasts them by some sore Judgement for the Word Travel is often Translated Affliction or leaves the Person that hath long kept them foolishly and sinfully to waste them Unto which and many other Casualities Riches being subject they are not to be sought after as a Man's Happiness And this Argument he illustrates by shewing the consequence of the Perishing of these Riches after this manner namely that the Son of this Covetous Wretch hath nothing to wit of Patrimony which his Father with the hazard of his Soul did conqueise in his hand that is in his Power and Possession as the Expression frequently signifies in Scripture Dan. 2.38 seing all is now supposed to be perished by evil Travel So that this Expression He begets a Son and there is nothing in his hand cannot be understood of the ordinary case and condition wherein all Children are born of which he speaks as a new Argument in the following Words but of the poor Case that the Son of the Covetous is oft in after his Fathers Riches are Perished and this as an Argument to disswade from Covetousness seing thereby Men take the nearest Way not only to Hurt their own Souls but to lose their Estates and make their Posterity miserable Hence Learn 1. They who immoderatly love the things of this Earth do not only hurt their own Souls by their so doing but likewise they take the most effectual Course they can to destroy that which they would most gladly keep and so to impoverish themselves and their Off-spring for even these Riches which Solomon had observed to have been for a long time kept to the Owners hurt he here asserts to be subject to Perish by evil Travel 2. The sinful Courses that Men take to preserve their Estates such as Oppression Isa 5 8. Lying and Dissimulation Act. 5.1 2. c. Serving the time by making Ship-wrack of a good Conscience 1 Tim. 6.10 Do often prove in Gods Righteous Judgement a Mean to make all they have Perish The observation whereof may make Men who love their Estates best hate to take
men and therefore should be considered by them and for that end represented and insisted upon by the Lords Ministers for here that which none can be Ignorant of is held forth to convince Men of their Vanity in seeking an Earthly Happiness and to draw them to seek better things That as Man Came Naked into the World so must he Return c. 3. It is both the guilt of the Children of men that they embrace the Dung-hill and choice Earthly Triffles for their Portion while the Blessed God his Grace and Glory are in their offer And the same is also their woful Punishment justly inflicted upon them for despising such an offer For both of the evil of Sin and Punishment this is to be understood This is a sore evil that in all points as he Came so shall he Go. Not as if this Dispensation were evil but that Man should Labour for the Wind Neglecting the Substance seing He must Go as he Came. This is the sore evil 4. If covetous Worldlings would commune often with their own Hearts if they would exercise their Reason and put their Conscience to tell what true Advantage they have by pouring out their Hearts upon the Earth and the things thereof they could not but see their way to be no less unreasonable and unprofitable for attaining to Happiness than if a man would make it the business of his Life to gather Wind which cannot be held though it be among his Hands nor can satisfy him though he could hold it But such serious Thoughts are banished by Worldly minded Men and therefore Ministers should urge their Consciences to speak to this purpose as is imported in this question What profit hath he that hath Laboured for the Wind 5. Whatever deluded apprehensions the Worldling hath of Pleasure and Comfort in his Possessions and pursute after more he hath not the least grain of true Comfort all his Life-time he hath not a truly Comfortable Meal nor a good day suppose it were the day of his Coronation and Conquest of Kingdoms How much better is the Case of a poor Believer in Jesus Christ who though he be judged by Worldlings the most Comfortless man in the World yet eats his Bread with gladness and singleness of Heart Acts 1.46 And may have every day the Feast of a good Conscience Prov. 15.15 For of the covetous the Spirit of the Lord saith thus All his dayes he Eats in Darkness 6. Though many Worldlings be insensible of the matter of Sorrow which they have though they can feign joy and put a fair face upon a Spirit gnawn with inward Challenges yet have they much Sorrow they are still sowing the Seeds of Sorrow and all they do tends to ripen it and sometimes they have pangs of Conscience in the fearful expectation of Judgement and Wrath for saith Solomon He Eats in Darkness and hath much Sorrow 7. Covetous men are ordinarily men of fiery and fretting Dispositions their Passions are moved when the Word speaks against their Idolatry they are inraged against those who crave either in Justice or in Charity any thing from them and repine at these Dispensations of Providence which either impose their Projects for more of the World or threaten the removal of what they have in which respects the Covetous man is here said to have Much Wrath. 8. Whatever outward Health a Covetous Miser may have yet is he ordinarily in a Distemper of Spirit pined away with Cares how to gather more Riches Anxious Fears of losing what he hath and Vexation of Spirit upon disappointment of his Projects for increase of his Wealth And these often have influence upon his Body and Natural Spirits to make these Sick and Languid especially while de denies himself the comfortable use of the Creatures and keeps his Spirit still upon the rack with his Cares and Fears in which respect he is still a sick dying man and Hath much wrath with his Sickness Ver. 18. Behold that which I have seen It is good and comely for one to Eat and to drink and to injoy the good of all his Labour that he taketh under the Sun all the dayes of his Life which God giveth him for it is his Portion 19. Every man also to whom God hath given Riches and Wealth and hath given him power to eat thereof and to take his Portion and to rejoice in his Labour this is the gift of God 20. For he shall not much remember the days of his Life because God answers him in the joy of his Heart LEst the former directions concerning the right Worshiping of God and Arguments disswading from the inordinat love of Riches might be mistaken as setting men upon a Rigid Severe and Comfortless way of Living Solomon doth in the last part of the Chapter commend at large the Holy and chearful use of the outward comforts of this Life And for this end he doth First call all to consider what himself had seen or observed in his own Experience to wit that it is good not mans Chief but Subordinat good fitting him for a higher the Glorifying and Injoying of God and Comely or that which Beautifieth as the word signifies to wit in the Eyes of others the way of Religion prest in the former part of the Chapter that a Man should Eat and Drink By which words he doth not commend Sensuality or excess but a free and Holy Use of the Creatures men keeping themselves within the bounds of Sobriety and proportioning their use of the Creatures to the Lords Blessing of their Labours for cherishing of the natural Life while God continues it This saith he is a mans Portion not his Best for that is the Lord Himself Reconciled with him in Christ but a Temporary Portion or reward of his Labour carved out to him as the word Portion signifies for upholding his outward man in his Masters Service Next He shews that when God hath given to a man abundance of outward things and hath withal superadded this favour that he hath given him power to use them which consists not only in a mans natural Health whereby he is in a capacity to make use of creature comforts but also in the freedom of his Spirit from Anxiety Nigardliness or scruples of conscience in using them so as he is not inslaved to his Possessions but is made a Master or Lord of them As the word to give Power signifies and hath Wisdom to take them proportionally and sutably to his Rank and Imployment which is to take his Portion and so chearfully to follow his Duty Rejoicing that he is enabled for the same This saith he is a free Gift of God to wit a new Gift superadded to all his wealth and Riches ver 19. And Thirdly He giveth the Reason why men should study this holy and chearful use of the Creatures taken from the advantage he shall have thereby namely he shall not much remember the days of his Life whereby is meant that he shall not be
the Lord for other uses some for the poor Eccl. 11.2 some for publick Religious Uses Isai 23.18 some for mens near Relations 2 Cor. â—2 14 especially their Posterity and those of their Houshold 1 Tim. 5.8 So the Lords allowing a man a part for himself which he may use comfortably should be the main Ground whereupon he takes comfort in the use thereof For this word his Portion signifies that part which is separat from other parts of the Fruit of his Labour and is given as a Reason why he should take that chearfully seing it is carved out to him by the Lord For this is his Portion 10. As mens Wealth and Riches are Gods Gift So the power to use these for strengthening them in his service is a second Gift and Wisdom to take their own due Portion neither defrauding themselves of their own allowance nor others to whom they are bound to give a part of theirs is a third Gift And the Grace to comfort themselves in so doing is a Fourth And so the Lord should be acknowledged and depended upon for our daily Bread for our Appetite after it for the heart to take and use it for Wisdom and Grace to take neither more nor less than our own allowance of it and to take that chearfully For we find many Gifts here spoken of every man to whom God hath given Wealth and hath given him power to eat and to take his Portion and to Rejoice this is the Gift of God 11. Men may have a right to Abundance of Riches and have them in their possession also and yet not to be Masters of any thing they have but held as Captives to their Wealth and not be able to use it For this expression And hath given him power to Eat thereof is in the Original to make him Master or Lord or give him the Dominion over what he hath This must be a New Gift of God superadded to his Abundance else it doth him no good 12. The Child of God hath not only matter of rejoicing in the success of his Labour and profit of his Pains but in his very Labour it self though never so painful not as it is his own Labour but in so far as he is strengthened for lawful and honest diligence and the same is blest with success to make him subsist for farther Service to God in his Generation For this is one of the Gifts which God bestows upon his Child that he should not vex himself because he hath not farther success but Rejoice in his Labour it is the gift of God 13. As it is Man's duty and a special part of Heavenly Wisdom to be mindful of the shortness of his days and the Miserie 's incident to him that he may timeously provide for a better Life by making sure his Reconciliation with God Ps 90.12 So it is a great Sin to be anxiously careful and solicitous how to subsist for the time to come Mat. 6.34 to be so vexed with the apprehension of future sad days as to discourage our selves in our present duty and marr our Comfort in the Lords Allowance for the time For it is here spoken of as a special advantage which comes by Man's chearful taking of his Allowance in following his duty That he shall not much remember the days of his life 14. The way to sweetten Man's short and sorrowful Life to banish the sad thoughts of by-past Crosses and the fearful forecasting of future is much correspondence with God frequent praying for Refreshment from Heaven and taking every comfortable passage of Scripture or Providence which chears the Heart in God's Service for a Joyful Answer from God For it is he that shall not much Remember the days of his life whom God Answers and God's answering presupposes Correspondence with or Prayer to Him 15. To Rejoice in following our present duty and commit future Events to God is the way to get a good account of our Prayers Then the Heart is put in such a Blesâ— Frame that nothing is sought nor esteemed matter of Joy but what may Please and Honour God and then God Answers that Man according to the Joy of his Heart to wit the Man that Rejoice in his Labour that is his Duty to God takes his Allowance from God chearfully and is not anxious concerning the dayes of his Life CHAP. VI. THE ARGUMENT SOLOMON in prosecution of the former purpose doth in this Chapter First Discover jointly the Sin and Misery of the worldly minded Man unto the 9. Ver. And I. That in his serious observation and experience he had found it common and frequent in the World That the Covetous Wretch tho the Lord had in the course of His common Providence bestowed on him variety and plenty of outward things even as to the substance of them according to the desire of his heart yet was he deprived of the comfortable use of these Enjoyments which often is reserved for those who had no interest in him or were enemies to him Which condition he censureth as void of true satisfaction and a plague consuming both Body and Spirit ver 1 2. II. That this wretched Worldling tho he have both a numerous Off-spring and long life yet wanting the true good and comfort of the Creatures and the chief good of his Soul and possibly not honoured with a Burial sutable to his desires or condition An untimely Birth on many external accounts not mentioning the future or eternal estate wherein an untimely Birth at the worst hath also the advantage of the Covetous Man it preferable unto him ver 3. In regard 1 of his Birth For he cometh into the World not only loaâ—ened with Sin but for no good end and purpose to himself bearing the sad effects of his Original Guilt within time which an untimely Birth the guilty also of Original Sin doth not and hath it sadly charged home upon him ver 4. 2 As to his Death which as it may be very obscure and Comfortless here so doth it lead to utter Darkness hereafter ver 4. 3 In respect of his Name which shall be unsavoury both with God and Man ver 4. 4 On the account of the restlesness and perplexity of his condition being distracted with these cares and fears which an untimely Birth is not capable of ver 5. 5 Tho he should have the continuance of Life for thousands of years added to all his other Enjoyments yet being a Stranger to God and Fellowship with him wherein Man's true Good consisteth he is but still a miserable Man ver 6. And 6 In respect that notwithstanding all his advantages yet he and the Abortive or any other whom he judges miserable in regard of himself must tryst all in one place the grave or state of the Dead ver 6. III. That notwithstanding all the advantages this Worlds-Worm hath yet the great design and result of all his Undertakings and Pains is low and base being for the Mouth and other carnal ends which as he
What hath the Poor that knows how to walk before the Living to wit Men Living upon the Earth Ver. 9. Better is the sight of the Eyes than the wandring of the Desire this is also Vanity and Vexation of Spirit 10. That which hath been is named already and it is known that it is Man neither may he contend with him that is mightier than he THese words contain several Arguments to disswade from the immoderat Love and eager Pursuit of things earthly The First is That the contented use of what a Man enjoys were it never so little is much better for him than the wandering of the Desire or as the Word is the Walking of his Soul still after more which is the Covetous Man's Disease So that by the fight of his Eyes is meant The enjoyment of what a Man hath to be seen or in his possession as the word is translated before Chap. 3.13 And it is thus exprest to shew the short continuance of our earthly Injoyments they are but a Sight And by the wandering of the Desire as is clear by the like Expressions in Scripture Jer. 2.20 and 14.10 is meant the endless Pursuit of the Affections insatiat with what they have and greedily hunting after more of things earthly The Second which proves the former is that this namely the wandering of the Desire is a course empty of all Satisfaction as the Word Vanity signifies and so proves Man vain that should seek Satisfaction in it and not only so but in God's Righteous Judgement proves a Tormenting and eating up of a Man's Spirit as the word Vexation signifies ver 9. The Third is That whatever hath been formerly found by any particularly whatever the issue and success of their inordinate Desires and excessive pains for Happiness in the Creatures hath been It is named already that is it is clearly exprest in the words immediatly preceeding to be Vanity and Vexation of Spirit And it is known that is it may be clearly known and is known to all Spiritual Discerners that it is Man to whom Vanity is to be imputed it is Man one piece of Red-Earth as his Name signifies seeking Happiness in another and get what he will he is a frail dying Man still And so this that hath been told hath been the constant course which God hath kept with Man according to His eternal Purpose and there cannot be an instance given to the contrary that whoever sought Happiness in the Creatures have meet with Vanity and Vexation of Spirit in so doing The Fourth Reason is That Man being so frail a Creature may not Contend it is not safe for him And he doth so if he seek Happiness where God hath declared he shall not find it he may not be in contradictory terms with Him as the word Contend signifies or if he will yet essay it he shall find the Lord Mightier than he to Oppose Disappoint and Vex him Hence Learn 1. While Men do not fix their Desires upon Him who is the Desire of Nations Hag. 2.7 Altogether Desireable Cant. 5.16 And in comparison of whom none in Heaven or Earth is to be desired Ps 73.25 Their Souls will still roam and wander like Sheep that have forgotten their resting place and go from Mountain to Hill Jer. 50.6 For the disposition of the Covetous Worldling is here set forth by The wandering of the Desire or as the Word may be translated the Journey of the Soul 2 As men should look upon all their earthly Injoyments as transitory and things whereof they have but a View as is imported in this that they are called The sight of the Eyes so ought they to be content with the Portion which God gives them and to look upon the same as more for their advantage and serving more for their incouragement in their Masters service than if it were greater For saith Solomon Better is the sight of the Eyes than the wandering of the Desire 3. The wandering of Man's Desire from one Creature to another for satisfaction proves all the Creatures to be empty of any thing that can give him true Contentment and Man himself to be meer Vanity that should persist in that vain pursuit For in both these respects this sentence may be applyed to The wandering of the Desire this also is Vanity 4. If after clear warning and frequent disappointment of desired Contentment in things earthly Men will still follow their own vain courses they shall find the result to be not only more Disappointment but Torment and Eating of their Spirits here when God awakes their Conscience and if they Repent not a Worm that never dies to eat up their Spirits eternally For it is the Lord that passes this Sentence The wandering of the Desire is both Vanity and Vexation of Spirit 5. Both the constant experience of all by-past Ages and the clear Light of the Word of God hath proven this Truth that the pursuit of Happiness in the Earth proves Vanity and Vexation of Spirit to the Pursuer So that none can give an Instance to the contrary And this should disswade Men from that way For as another consideration for that effect Solomon saith That which hath been to wit hitherto in all Ages the result of such vain courses is named alread that is it is called by the Spirit of the Lord by that name formerly exprest Vanity and Vexation of Spirit 6. Whatever is spoken of the Vanity of the Creatures in order to Mans Happiness is not so much to be attributed to them seing they are all good and sufficient for the ends to which they are appointed and do groan that they should be subjected by Man to Vanity As it is to be attributed to vain Man It is not the Creatures fault that they disappoint Man of satisfaction seing they were not appointed to terminat his desires or to satisfy him but to lead him to his Creator nor is it their fault that they prove Vexation to him but his that vexes himself in seeking what they are not able nor were ever appointed to give And so all is to be fathered upon vain Man It is known to be Man 7. While Men seek Happiness in things beside God they do but Contend with Him or as the Word signifies they enter in Judgement with Him as if they would pass sentence contrary to His Decree and revealed Mind in His Word which is That Creatures are empty of Satisfaction that Man is vain to seek it in them and that the Lord Himself is the only satisfying Portion of His People Neither may he Contend with Him 8. If man considered what his Name signifies to wit Adam a piece of the Earth that was taken out of it and must go to it and that all his Injoyments cannot change him but still he must be Adam a Frail dying piece of red Clay it would make him afraid to enter the lists with or take up a sute of Law as the word Contend signifies against his
by others he saith This is also Vanity Ver. 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart 8. Better is the end of a thing than the beginning thereof and the Patient in Spirit is better than the Proud in Spirit IN the fourth place he commmends patience under the many grievous Injuries that the Godly are obnoxious to in the World as a remedy of that Vexation of Spirit which marrs their true contentment And for this end he doth First shew what effect Oppression hath ordinarily even upon the best of Men viz. It works so upon their Corruption that they are often in such Distempers of fretting and Grief as they seem to be beside themselves Next He discovers the cause of Oppression in Mens corrupt nature to be Covetousness they love and receive Gifts or Bribes whereby it appears that it is Oppression in Judgement Seats and Courts of Justice that he hath mainly an Eye upon And these Bribes destroy their Hearts blind their Judgements and corrupt or sway their Affection from Equity And this may be looked upon as held forth for a ground of Patience under Oppression which hath so sinful a Root And so cannot but be displeasing to God and consequently punished by him in due time Thirdly He holds forth two comfortable considerations for composing of the Spirits of the Oppressed And working them to Patience under their Lot The 1. Is from the â—ssue of their Oppression which will be sweet though the beginning thereof be hard For this expression Better is the End of a thing than the Beginning c. Is not to be understood of all things generally seing it is clear there are many things whose end is worse than their beginning as Oppression it self to the Oppressour Apostasie from the truth 2 Pet 2 20. And the like But it is to be restricted to the Trials of the Godly here spoken of The 2 1â— That Patience or as the word signifies to be long Breathed and hold on in the way of God notwithstanding of many sufferings proves one to be in a Better Condition i. e. more lovely and acceptable to God than the Proud or lifted up in Spirit by whom we may understand either the proud Oppressour or the fretting impatient Oppressed And this comparison is not to be understood as if Pride of Spirit had any good in it but because the Proud are often in a good Condition in the Worlds esteem And it is ordinary in Scripture to compare one thing with another in that quality which is only in the subject in the Opinion of the World see Psal 118.8 Hence Learn 1. True Wisdom cannot teach men to evite Injuries and Oppression in the World but rather the more men have of it and the Wiser their Courses be in order to their true Happiness the greater often are their Oppressions For Solomon supposes here that the Wise man who according to the Spirits Language in this Book is the Godly man or the person that is indued with saving Wisdom is often under grievous Oppression while he saith Surely Oppression makes a Wise Man Mad. 2. So imperfect is the Grace of Patience in the Best And so little do they consider the grounds of Submission and Comfort which might compose their Spirits that they are ready thorow Oppression and Injuries from Men to be in such Distempers as if they were beside themselves by Fretting at such Dispensations Jer. 15.10 or questioning the Lords love because of them Judg. 6.13 venting their carnal passion and fury against Instruments Luk. 9.54 and wearying of their Life Jona 4.3 And which is worst of all by runing to some sinful Course for their ease 1 Sam. 21.13 For Solomon speaks of this effect of Oppression as very ordinary even in the best Surely Opression makes a Wise man Mad. 3. They that would discover the Sinful Distempers of People especially under Affliction so as they may heal the same must speak of them with compassion and as incident to the best of Men and such as themselves would readily be guilty of if they were in the case of the Afflicted Lest people think themselves looked upon as matchless for their miscarriage or look upon those that discover the Same as Strangers to the feeling of the power of the Temptations and Trials they are under For Solomon here being about to heal a fretting passionat Spirit under Oppression he speaks of it as very incident to all opprest people and with pity and regrate seems to discover this evil as if he had Experience both of Oppression and Distemper of Spirit under it in his own person Surely Oppression makes a Wise man Mad. 4. Oppressours have much to give account for to the great Judge of all they must reckon not only for spoiling Men of their Goods abusing their persons and the like but for oppressing their very Spirits and spoiling them of their witt and Reason For Oppression makes a Wise man Mad. 5 Though wicked Oppressours pretend Equity and Justice together with the defence of the Common-wealth and maintenance of their own just greatness and the grounds of their Oppressing Practices Yet Covetousness or love of Gain is often the true cause thereof For it is here imported that their taking of a Gift is the cause of their Oppressing Sentences and executing of them while this is subjoined to the former a Gift destroys the Heart 6. Covetousness Destroys the Heart of them that are under the power of it it blinds their understanding that they cannot see the evil of any thing that makes for their gain Exod. 23.8 sways their heart to receive Bribes which being received they think themseles oblidged to gratifie the Giver by perverting of Justice in his favours So that the Receiver can be no more cordial for Equity than if he had not an Heart at all and at last as to the consequence and effects of that Sin it draws destruction upon the Soul in all which respects a Gift destroys the Heart 7. Oppression is often committed in Judgement Seats and under Colour of Law And when it is so the Oppression is double and from two parties at once from One who spoils the Oppressed of or detains from them their own of whom they do complain and from the Other the Judge who takes the Gift which possibly is a part of the Oppressed's Goods for this taking of a Gift supposes a party challenged for that which is in substance oppression and the Judge increasing the Oppression by satisfying the Oppressour for his Gift a Gift destroys the Heart 8. It serves to quiet the Spirits of the Oppressed to consider that their Oppressions flow from Covetousness not that the Sin of Oppressours should be comfort to the Oppressed But in so far as they by their Sin make themselves detestable to God and so hasten their own Judgement and the Oppresseds delivery For this may be looked upon as one consideration serving to compose the Spirits of them who are in
of Temporal troubles Ps 91.10 and from the power of Temptations Prov. 2.11 12. For Wisdom is a Defence 6. Though outward Riches be no defence from Wrath Prov. 11.4 yet from outward Inconveniencies such as Poverty and the consequents thereof they may prove a Defence and should be so acknowledged For he grants also That Money is a Defence 7. Saving Wisdom gives Life to them that have it it is sometimes blest to preserve Temporal Life when it is in hazard as is clear in Abigail 1 Sam. 23.5 and in Paul Act. 23.6.9 it is the Instrument of working and increasing Spiritual Life Prov. 8.35 and it is the beginning and sure pledge of Eternal Life Joh. 17.3 How much more eagerly should Men contend for Heavenly Wisdom than for Wealth and how rich and happy should the Poor of this World esteem themselves if they have this Wisdom For the excellency of Knowledge is that Wisdom giveth Life to them that have it Ver. 13. Consider the work of God For who can make that straight which he hath made crooked 14. In the day of prosperity be joyful but in the day of adversity consider God also hath set the one over-against the other to the end that man should find nothing after him HEre is the Sixth Remedy against that Anxiety and Vexation of Spirit which ariseth from the Oppressions of the Godly and marrs their true Contentment for the time And it is concerning the right use to be made of the Lord's Dispensations held forth in Two Directions The First is That Men would seriously Consider the work of God By the Work of God as is clear by the Instances in the following Words are meant the Dispensations of His Providence carving out Prosperity or Adversity to Men The reason is Because Mans Wit or Power cannot alter or rectifie what the Wise and Irresistable Providence of God brings about Who can make straight saith he that which is crooked which is not to be understood as if there were any crookedness defect or want of conformfty to the Rule of Equity in the Lord's Dispensations or in any Events that fall out as they are God's Work But the meaning is That there are many things in His Dispensations cross and contrary to Man's will which serve not so directly for furthering his imaginary Happiness in this Earth as he would such as the oppressions formerly spoken of and yet saith he They cannot be made straight they cannot by Man's Wit or Power be altered or be made more subservient to his ends and therefore they deserve his serious consideration The Next Direction is inferred upon this Reason That Men would study to be sutably affected to the Lord 's various Dispensations which he instances in Two Prosperity and Adversity comprehending all others and shews the prime exercises which these Dispensations call Men unto In Prosperity saith he be joyful he means Spiritual Chearfulness and Thankfulness to God when things go well And In Adversity he doth not press that which it contrary to Joy but that which Men are often then most indisposed for namely the serious Consideration of the Lord's Mind and what use they ought to make of that case and the Reason of this is that God hath so wisely interwoven these Two and made them to succeed one to another in the Life of Man that he shall not find out any nearer way to his own Happiness than by behaving himself sutably to and making that use of these Dispensations which God in His Word requires of him he shall find nothing which if his counsel had been taken might have been better done nor can he in reason imagine that any thing would be more conducible for God's Glory and Man's Happiness than the Dispensations of God as they are ordered by Him and therefore he should submit unto and carry himself as God requires under them Hence Learn 1. There is not any Work of God's Providence in the World which doth not deserve Mans most serious thoughts to be taken up with it every one of them having many of the divine Properties ingraven upon them Ps 111.2 3. and some language to us concerning the Lord's Mind and our duty Mica 6.9 and our blindness being such that we cannot at the first view take up that which may be seen in any of the Works of God till after pondering every part and comparing one with another and all with the Word commenting thereupon we may see what the Lord intends thereby and what is our duty in reference thereunto For this is it Solomon here presses Consider the Work of God 2. They that would so consider the Works of Providence as to work their Hearts to quietness and guard them against Anxiety and Discontent must look above Creatures second Causes and Instruments and consider all Events as God's Work and all Dispensations though produced by various Instruments and in different Periods of time as one whole and intire Work in God's Hand if we look upon cross Dispensations as the work of Instruments only our passion arises against them and we fret and become discouraged Therefore Solomon giving a Remedy against Vexation prescribes to Men the lerious consideration of the various Dispensations of God in Prosperity and Adversity instanced afterward as one Work and the same as the Work of God Consider the Work of God 3. There is such infinit Wisdom manifested in all the Works of God's Providence whether of Justice or Mercy Ps 104.24 and such irresistible power doth accompany them all for attaining His Holy Ends in them Isa 43.13 that it is simply impossible for the wit or power of Creatures to rectify or change in the least what he doth If he cross Mens Interprises by Sea or Land it is a folly for them to think by themselves to repair their loss If He break the Legs and Arms of States and Common-wealths and make them halt all the Earth without Him cannot make them go Straight again If He leave any to the Crookedness or Perversity of their own Nature for He may be said to make Crooked as He is said to Harden Mens Hearts neither Angels nor Men can rectify the same The consideration whereof serves to quiet our Hearts and make us submissive to His Working For to these and many other things of that sort may this be applyed as a Reason to make Men submissive to His Working Who can make Straight that which he hath made crooked 4. Though there be no case of a Child of God so sad wherein he hath not matter of Rejoicing and ought to make conscience thereof Hab. 4.17 Phil. 4.4 yet when the Lord manifest himself in some special way favourable in His Dispensations giving him the desired success of His lawful Undertakings and satisfaction to His just Desires he is then in a special manner called to Spiritual Joy and Praise and to manifest the same by a cheerful Walking before the Lord For this is here prest upon the Godly in a prosperous condition
Duty even these formerly mentioned wherein he may perish as to his outward Beeing and Concernments in the World and out of all these Temptations or sinful Extreams from which he formerly disswaded and to which Men void of the Fear of the Lord are driven by Suffering Doct. 1. The Ministers of Christ may learn from Solomon's practice here not to â—atisfy themselves with the simple pressing upon people their Duty and disswading of them from these Evils which they are in hazard to be carried away with but to dwell upon the commending of the Truth clearing the nature of peoples obedience to it pressing the same upon them and holding out encouragements to them in so doing For so doth this heavenly Preacher commend his former Doctrine clear and press obedience to it and encourage them who receive and obey it It is good that thou shouldest take hold of this also from this withdraw not thy hand for he that Fears God shall come out of them all 2. They that would rightly receive and profit by the Truth of God must take fast hold of it by bending their Witt to comprehend the sense of it clearly Prov. 2.2 3. fixing their minds upon it by meditation and pondering of it Luk. 2.19 imbracing it by Faith and spending their affections upon it Heb. 11.13 So laying as it were Deaths grips upon it resolving never to part with it as Men do with things that concern their Life Prov. 4.13 and taking it to them as their Possession and Inheritance as David expresses his taking hold of the Word Ps 119.111 where this same word which is here translated to take hold is used For in order to the right receiving of the former Directions so as they may be truely profitable he saith It is good that thou shouldest take hold of this 3. They that would rightly receive the Truth of God so as they may find true Comfort and Profit by it must put their Hand to the Duties which it presses and follow them closely notwithstanding any temporal inconvenience that may follow thereupon which is perseverance in Wel-doing For this Solomon presses upon them that have heartily received the Truth Also from this withdraw not thine hand 4. They that would so make use of the Truth as to be led by it to their Happiness they must not separat the Directions thereof but must take hold of them all and not withdraw their hand from the practice of any commanded Duty For while he presses obedience to his former Doctrine which doth contain several Directions and Disswasives he commends the receiving and practice of all as one because they must not be separat It is good that thou take hold of this yea from this withdraw not thine hand 5. True Comfort and real Advantage is to be had by the hearty imbracing of the Truth and walking in the practice of it notwithstanding of Sufferings for so doing and there is neither Comfort nor Profit in any way else For so he commends it here from the sweetness and advantage of it as the signification of this Word bears It is good that thou take hold c. 6. They that by Faith take hold of the Directions of the Word and are not by Sufferings driven from the obedience thereof they give evidence that they have in their Hearts the true Fear of the Lord as the principle of their obedience For having exhorted to the believing and obeying of the former Directions and holding out a Promise to them that so make use of the Truth for their incouragement instead of describing the Man to whom the Promise belongs from his obedience he designs him by that which is the principle of his obedience and is evidenced by it He that Fears the Lord shall come out c. 7. Whatever hazards Men incurr for fear of displeasing God and whatever temptations they be assaulted with and do oppose lest by yielding to them they offend him they shall be sure to come out of them all For both of the Sufferings and Temptations formerly mentioned Solomon here speaks while he saith He that Fears God shall come out of them all Ver. 19. Wisdom strengtheneth the Wise more than ten mighty Men which are in the City 20. For there is not a just Man upon earth that doth good and sinneth not HE returns again to the commendation of Heavenly Wisdom from the blessed Effects thereof that it Strengthens and fortifies the person indued therewith against yeilding to the Temptations or succumbing under the Trials formerly mentioned and this effect he illustrats by preferring the strength which this wisdom giveth to the Strength of ten Men for defending of a City or never so many Men for Ten is frequently in Scripture put for very many Gen. 31.7 Job 19.3 though they be all Rulers as the word Mighty signifies Next he brings an Argument to prove the excellency of this wisdom above all humane strength without it and to excite Men to the study of it taken from the proneness of the best to miscarry even in their best Actions For saith he there is not a just Man to wit inherently and compleatly Righteous upon the Earth or there is not a justified person who is by imputation Just Who doth good and even in doing of it Sinneth not And therefore there is much need of this Heavenly Wisdom which discovers the way how Ungodly Men may have their by past Sinfulness covered Rom. 3.25 And may be reputed just in Gods sight Isai 53.11 And for the future may be keeped from these sinful extreams formerly mentioned Hence Learn 1. The certainty of a delivery out of Temptations and Troubles should not make the Lords people careless or shake their diligence in the study of Heavenly Wisdom which discovers the way of opposing Temptations and the right use of lawful means of Defence against outward hazards For having promised that they shall come forth of all those he now commends Wisdom which Strengthens against all these Wisdom Strengthens the wise more than ten mighty men 2. No mans Wisdom can set him beyond the reach of assaults from spiritual or outward Enemies while he is in this Life the truly wise have more Enemies to oppose than any City in the World hath as is supposed in this that Wisdom Strenghens the Wise more than Ten mighty Men which are in the City 3. Spiritual and Heavenly Wisdom brings much spiritual Strength to the Soul indued with it for opposing Temptations and enduring difficulties with Patience and Cheerfulness it sets the Soul either upon the use of some approven mean for preventing outward hazards 2 Sam. 20.16.22 Or upon the right way of bearing them Patiently and Cheerfully Philip. 4.12 And leads it to Christ who is the Believers Strength for all that he hath to do Isai 45.24 For Solomon here commends it from the effect of it Wisdom Strengthens the Wise more than Ten mighty Men. 4. However the Men of this World confide much in their numbers of Men
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
and powerfully reclaimed because they exceedingly thirst that the same Grace which pardoned and reclaimed them may be Glorious in the same effects toward others For Solomon who was a Penitent And One man among a Thousand himself saith while he wrote this that he was yet seeking to find out some farther instances of this nature Which yet my Soul seeketh 5. Though there be not wanting rare examples recordeed in Scripture of the power and freedom of Gods Rich Grace in reclaiming some of the vilest of Sinners and of those a considerable number if they be considered in themselves yet considering them comparatively with the great number of those who being once intangled especially with Temptations pleasant to the Flesh are never reclaimed but perish in their Sins the number is but very few and as it were One among a Thousand For this is it the Preacher saith he found One and but One Man among a Thousand 6. Of all Sinners in the world those who have been most active to draw others to the same Sin with themselves and have been most succesful that way are most hardly reclaimed and the examples of such are rarest though some such there be Act. 26 11 For it is of such Women whose Hearts are Nets and Snares and their Hands Bonds that Solomon speaks and certainly the truth holds no less as to such Men also while he saith a Woman among all those have I not found 7. That which is most difficult in it self and therefore most rare is very easy and ordinary to Gods free and powerful Grace when he pleases to manifest it For he who is greater than Solomon Christ Jesus gave proofs of his power and Mercy in reclaiming such Harlots as Solomon here speaks of Luk. 7.37 Joh. 4.17 c. Though Solomon having Counted One by One could not find One of a Thousand 8. A Sinner may attain to Repentance and confidence of Mercy though he know no such rare Monument of Mercy as himself nor One of a Thousand involved in the same guilt withhim truly Penitent Paul knew not his match nor Solomon his and yet both were Penitent Believers One Man among a Thousand have I found it is probable he means himself but a Woman among all those that is of such a number have I not found it is probable he means the Thousand that inticed him to Idolatry 9. It is not Wisdom for any to conclude that there are none reclaimed or Penitent even among the greatest Sinners in the World though they cannot after most serious Consideration of them and their case conclude any of them such or see evidences thereof in them there may be Seven Thousand where the sharpest sighted cannot see One of a Thousand 1 King 19.18 We ought still to intertain hopes and desires that there may be some such though we cannot find them For Solomon doth not deny such a thing to be possible that there might be many among a Thousand only he saith among all those he found None Ver. 29. Lo this only have I found that God hath made Man upright but They have sought out many Inventions HEre are the two last Branches of his success in taking pains for knowledge held forth in two Conclusions drawn from the consideration of Gods wise and holy Dispensations with Man and Mans perverse carriage toward God The first is that God made Man upright this is the same with the expression of making Man according to the Image of God or as the word here signifies Straight that is conform to the will of God and indued with Original Righteousness So that his Majesty is free of all the Sin and Misery that is come upon Man And while he saith he found this only to wit this which he Branches out here in two Conclusions it is not to be understood as if he had found no other thing by his inquiry formerly mentioned for he sets down several things he had found before But the meaning is that these two serving most to justify God and humble Man as the cause of his own Sin and Misery were the most satisfying considerations Or this only he found farther beside what is formerly exprest fit to be Communicate as the result of his pains for Wisdom ver 25. Neither is this to be understood as if Solomon had now first of all found out these Truths here exprest seing they are plainly revealed by Moses Gen. 5.1 And 6.5 And surely he was trained up in the Knowledge of them but that he had gotten a new sight of them and had read them of new upon the Lords Dispensations with Man and the bad meeting which Man gives to God The Second Conclusion is They have sought out many Inventions the meaning whereof is that Adams Posterity can do nothing now but devise and multiply Curious Artificial ways as the word Inventions signifies for dishonouring God and making themselves Miserable Now he changes the person here having spoken of Man in the singular number he now speaks of All Men in the Plural whereof three Reasons may be given 1. Because he would Caution what he spoke in the former Verse lest any might think there were some degree of Original Perversity peculiar to the one Sexe which the other hath not therefore he charges this equally upon the whole Posterity of Adam 2. Because he would have all looking upon Adam as comprehending all mankind receiving and losing what he had not only for himself but for all his Posterity And â— Because all that are come of him are but parts of him and so in the former part of the verse he speaks of mankind in the Root and that in Integrity here he speakes of the same both in the Root and Branches as fallen and corrupt Hence Learn 1. These Truths which are plainly revealed in the Word and which we have Learned from it before we should labour to find them out by our own Experience and Observation as written and to be read upon the Lords Dispensations with Men and their carriage toward him when they are so found out they become very sweet they have a new Relish and satisfaction to the Soul For Solomon who probably read these same things in the Scriptures formerly cited concerning Mans primitive Integrity and Original Righteousness wherein he was created and concerning his fall and corrupting of himself doth here speak of them as found out by him upon that diligent search of Wisdom and of the Wickedness of Folly and Madness formerly mentioned This only have I found That God made Man upright but They have sought out many Inventions 2. They that seriously consider Gods Wisdom in the course of his Providence and the perverse and mad Courses that Men follow will from the one find that God is to be justified as free of Mans Sin and Misery and so may be helped to assent to this Truth revealed in the Word that God made Man upright at the first seing they will find him incouraging Men to wel-doing and
the Disposition of such he supposes that God will at last execut Sentence upon them because their Hearts are fully set in them to do Evil. 7. It is the proper mark of an unregenerat Man void of Saving Knowlege and Grace to have his Heart fully set in him without reluctancy or remorse to do Evil. The regenerat have another principle within them opposing their Sinful Motions Gal. 5.17 Checking and wounding them and bringing them to remorse for Sin Rom. 7.24 For it is the unregenerat whose temper he here describes The Hearts of the Children of Men are fully set in them to do Evil. Ver. 12. Though a Sinner do Evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him 13. But it shall not be well with the Wicked neither shall he prolong his days which are as a shadow because he feareth not before God HE Labours here to terrify such Wicked Men as are long spared in their Sins and to guard and comfort the Hearts of the Godly who are apt to stumble at their being spared and their own sufferings from them And for this end He First supposes two things which make Wicked Men dream of immunity from Judgement 1. Their multiplying of their Transgressions which he expresses by putting a definite number for an indefinite and such a number as points at the multitude of them and may signify that God hath them all numbred exactly how many so ever they be 2 He supposes that while they are multiplying their Transgressions they have their Days and likways many other outward favours multiplied upon them For the Original of this second clause is no more but that it be Prolonged or Multiplied to him which may comprehend both his Life and other Comforts And Next before he denounce or assert the certainty of approaching Judgement upon such Wicked Men he doth as it were hasten forth a word of Comfort to the Godly apt to be discouraged by the frequent oppressions and multiplied Injuries of oppressing Persecutors which are here supposed And this he propounds with much confidence and certainty Surely I know it shall be well with them whom he describes from that divine quality which is stamped upon their Heart a Holy filial fear of offending God which makes them obnoxious to hard sufferings from Men And the sincerity of this fear is set out by the Object of it they Fear before him the words in the Original are that fear before his face importing that they have their eye upon the Terrour and Goodness of God which two properties of his are mainly signified by his Face in Scripture Psal 34.15.16 more than upon all the Terrour of flesh And Thirdly He denunceth Judgement against the Wicked with all importing it to be so great that positive termes cannot be had to set it out therefore he expresses it 1. In general negatively it shall not be well with him and next more particularly he shall not prolong his Days He supposed him before to prolong his Days and here threatens he shall not both agree he may have many Days comparing him with others even with the Godly whom he may cut off and hasten to their Happiness and yet he shall neither prolong his Days to that length which he desires which would be for ever in this Life nor shall he prolong them to Eternity of Blessedness being made victorious over Death as this expression of Prolonging the Days imports sometimes in Scripture Isai 53.10 Fourthly He describes the Wicked Mans Life his Days are but a Shadow not so much for the shortness of them being compared with Eternity in which sense the Godlies Days also are as a Shadow as in regard he hath nothing of that substantial Life of Communion with God which the Godly Man hath and that his Life in regard of any Comfort totally perishes and is cut off as a Shadow when the Sun of Gods favourable Dispensations sets upon him at his Death or when Judgements come upon him in this Life And lastly He sets down the cause of the Wicked Mans Judgement which is also the fountain of all other Sins and that is the want of the fear of God Hence Learn 1. Men that give up their Hearts to commit Wickedness with full bensel of purpose and delight are justly given up of God to become unwearied in the frequent commission thereof For he did formerly describe the disposition of all unregenerat Men that their Hearts are fully set in them to do Evil and here he describes their common Practice in this supposition that they do Evil an Hundred times 2. While Men are multiplying their provocations the Lord may in much displeasure to them draw out their Life in length and multiply their outward Comforts which they do abuse and turn in fewel to their Lusts For the same whom he supposes to do Evil an Hundred times he supposes also to have his Days or any other outward and common favours Prolonged or multiplied to him and his Days or and it be Prolonged 3. While Wicked Men are spared and prosperous in their Sins grievous Temptations are ready to assault the Hearts of the Godly amounting to no less than the questioning of a reward for Godliness at all seing divine Dispensations seem to say that the Lord respects Ungodly Men by heaping favours on them and slights them that are better For to prevent the prevalency of such a temptation Solomon before he shew what shall become of the Wicked assures the Godly of the contrary of what they are ready to apprehend Surely I know it shall be well with them that fear God 4. Although the Lords forbearance of Wicked Men while they are multiplying Transgressions against him cannot but occasion much inward Grief of Heart to the Godly Psal 119.158 And doth often occasion much outward Trouble to them from the Wicked Psal 12 8. yet neither of these can either marr or diminish the Happiness of the truly Godly For saith he though a Sinner do Evil an Hundred times c. yet it shall be well with them that fear God 5. The Lord in denuncing Judgments against Wicked Men hath a special eye to the comfort of the Godly they are so neer his Heart that even as it were in the midst of his expressing his displeasure against the Wicked he reacheth forth Comfort to them and in a manner delays it not till he end his speech to the Wicked as here may be seen Though a Sinner do Evil an Hundred times and his Days be prolonged before he perfect this speech concerning the Wicked he must comfort the Godly yet shall it be well with them that fear God 6. It is not easie to make the Hearts of poor Believers especially when they are under Oppressions and multiplied injuries from the World to rest upon the bare word of Gods promise and comfort themselves concerning the sweet issue of their pains and the Gracious Reward
of their wel-doing there being so much of a heart of Unbelief in the best Therefore doth the Spirit of the Lord teach the Wise Man in propounding their Consolation to speak with a kind of Asseveration and with much confidence and certainty to beget the same in their Hearts Surely I know it shall be well them that fear God 7. It is not a bare conjecture or meer probability that the Godly have of their future Happiness and the Lords making out of his promises to them but it is a certainty and a firm perswasion wrought in their Hearts by the Spirit of God making them to rest confidently upon his faithful word and helping them to believe by giving them sometimes the first Fruits thereof in hand For Solomon speaks what he would teach all Men that fear of God to speak with application to themselves else they cannot have that strong Consolation which is sutable to the case they are supposed to be in here Surely I know it shall be well with them that fear God 8. Only these who have such an Holy fear of offending God flowing from the believing Consideration of his Soveraignity and greatness Jer. 10.7 his goodness manifested to them Hos 3.5 And his proneness to pardon their Sins Psal 130.4 and such other perfections of his as makes them rather adventure upon the worst that the greatest of Men can do than upon Gods displeasure by eshewing Trouble from them Only those I say may perswade themselves that it shall be well with them and only those can Comfort themselves in such a perswasion against all their Sufferings For to such only is this consolation held forth it shall be well with them that fear God 9. The true fear of God is mainly known by the Souls seting it self before the Face of the Lord apprehending him a Present God and witness of all its Actions doing all as in his sight they fear God indeed who so apprehend his greatness and Terrour as not to flee from him his goodness so as to draw neer him and so set themselves still as in his Countenance For so the Fear of God is here explained that it is a fear before him or as the word is in the Original a Fear before his Face 10. Proper and positive Language is wanting to express how ill it shall go with Wicked Men when the Lords patience toward them is expired and wrath proportionable to their Sins is measuring out unto all Eternity Therefore doth the Spirit of God here and elsewhere Isai 3.11 express the punishment of the Wicked Negatively which imports more positive Torment and wrath than words can be found to express But it shall not be well with the Wicked 11. How long soever the Days of Wicked Men may be prolonged even beyond the Dayes of many Godly who are taken away from the Evil to come yet shall they never be drawn out to that length which they desire or imagine that would indeed be an Eternity of time so that in this respect they never live out half their Days Psal 55.23 For saith he Neither shall his days be prolonged 12. Though for the shortness and frailty of this temporal Life the Days or Life of both Godly and Wicked be but as a Shadow in comparison of that substantial Eternal Life which is afterward yet the Days and Life of the Wicked being compared with that substantial and solid Life of communion with God which the Godly have begun here and continued thro' all Eternity are but as the Shadow of a Life and Days For so are they here called his Days which are as a shadow 13. As the want of that Filial or Sonly Fear of the Lord which was described Doct. 8 is the cause of all the other Sins of Wicked Men so is it also a clear evidence of Eternal wo and Misery to come upon them though they be for the present spared and prospering in their Sins For so is it here sett down as the cause of Judgement certainly coming upon them Because they fear not God Ver. 14. There is a Vanity which is done upon the earth that there be just men to whom it happeneth according to the work of the Wicked again there be wicked men to whom is happens according to the work of the Righteous I said that this also is Vanity 15. Then I commended Mirth because a man hath no better thing under the Sun than to eat and drink and be merry for that shall abide with him of his Labour the days of his life which God giveth him under the Sun THat the former Consolation may be the sweeter to the Godly under their sufferings from Wicked Men in prosperity He doth First repeat the ground of their discouragement to wit that the Godly are dealt with for their outward lot as if they were the worst Men in the World and on the contrary Dispensations are favourable to the worst of Men as if they were the best Servants that God had in the World And he saith it Happens thus not as if it fell out without the foreknowledge or predetermination and providence of God but that it is ordinarily so and that Men generally see not the Reason of it For the word in the Original is it Touches or Hits so upon the Wicked and the Just Next He passes Sentence upon this both in the beginning and close of the verse there is a Vanity saith he and again this is Vanity which is not to be understood as if he had censured the Wise and Righteous Providence of God in permitting and ordering things so to fall forth But it is Vanity in two Respects 1. In so far as it is the fruit of Mens Corruption who are instruments in it especially Wicked Men in Authority whom he mainly eyes all along this Chapter it flows from and doth evidence the Vanity of their minds their Corrupt and Wicked Humours which are called by this name Vanity in Scripture that they do prefer and reward Wicked Men as if they were Righteous and oppress and bear down the Godly as if they were the worst of Men this is their Vanity 2. It is Vanity in so far as it proves the emptiness or insufficiency of any earthly condition for giving Man true contentment and Happiness seing things are necessarily and wisely ordered so to fall forth upon the Earth Happiness cannot be had in it Thirdly He directs to one particular remedy of that discouragement which readily is occasioned by the sight of these Dispensations Then saith he I commended Mirth not carnal Mirth which Men have in giving up themselves to sensual pleasures as is clear by considering the ground whereupon he presses this same sort of Mirth in the following Chapter ver 7 to wit Gods acceptation of Mens works and therefore it must be a spiritual Rejoicing in God as the effect of Mens Faith auent the Blessed Issue of their Troubles formerly spoken of and it is the same with that frame of Spirit which the
Labour 11. It is only under the Sun that Creature Comforts are useful to provoke to spiritual joy and there only men are called to Labour that they may have these and joy in the use of them When they are above the Sun they shall rest from their Labour and shall not need to Eat and Drink that they may Rejoice but shall have abundant Joy in the immediate Fruition of the Lords presence For this only abides with man of his Labour the days of his Life which God gives him under the Sun He hath this expression under the Sun twice in this verse to draw the hearts of the Godly to long for that better Condition above the Sun Ver. 16. When I applied mine heart to know Wisdom and to see the Business that is done upon the earth for also there is that neither day nor night seeth sleep with his eyes 17 Then I beheld all the work of God that a man cannot find out the work that is done under the Sun because though a man Labour to seek it out yet he shall not find it yea farther though a wise man think to know it yet shall he not be able to find it THe Preacher having commended the study of Heavenly Wisdom and shewn how the Lord's People by the use thereof may have Comfort under the sadest Dispensations He doth here by relating his own experience labour to humble all the Students of that Wisdom in the sense of their own weakness and impotency to comprehend Fully or to satisfaction the Works of God's Providence in the Government of this World especially these Dispensations which seem so favourable to the Wicked and severe to the Godly that so they may be brought to Reverence and submit unto the Soveraignity and unsearchable Wisdom of God manifested in these Dispensations though they cannot satisfy themselves as to the Reasons of them nor reconcile the difference which seems to be between the Promises and the Threatnings of the Word upon the one part and the dealing of the Lord with Good and Bad upon the other This seems to be the main scope of these two Verses and in expressing hereof Solomon doth First give account of his painful Study to understand the Mind of God in his Dispensations and this in several Particulars 1. His seriousness therein he applied or as the Word is He gave away his Heart to know Wisdom This to know Wisdom is not a Tautology but it is to get the experimental and heart affecting Knowledge as the Expression signifies of what he did in some measure know or that he laboured so to reflect upon his own knowledge as he might be sutably affected therewith 2. He shews how large the subject of his study was The Business that is done upon the Earth Business as the Word signifies is the humbling and toilsome exercise which God carves out to Men and which Men undertake in the World so that the object of his Study was both Humane Affairs and Divine Dispensations which are both to be considered in one and the same thing 3. His extraordinary diligence and pains in that study which he doth modestly propose in the third person as if he were speaking of others There is saith he that neither Night nor Day taketh sleep which though it may be true of Mens excessive care and anxiety about things Worldly or of their pains in the study of Knowledge yet by the Scope and Cohesion of these two Verses wherein he relates only his own experience it is most fitting to apply it to himself as speaking modestly of his own pains in the person of others as Paul doth 2 Cor. 12.1 The 4. Thing concerning his study is the main and principal subject thereof Then saith he I beheld all the Works of God The meaning is that while he was exercised as he hath exprest in the former three Particulars the main thing that took up his Heart was to understand what the Lord intended by all his Dispensations so far as the Light of the Word and Spirit of God might lead him and what was the use God would have Men to make of all these this was his Study Next He gives account of his success in this painful Study and that was he had learned one profitable Lesson namely that he was a bad Scholar and so might every Man find himself he found That a Man cannot find out the Work of God which may be either applied to Men in Nature improving their natural parts with that common assistance and influence which is not ordinarly denied unto them to the outmost And then the meaning is that they cannot find out any thing conducing to their true Happiness Or it may be applied to Men indued with Saving Knowledge and having God's Spirit present with them in the measure that he sees fitting And so the meaning is they cannot in this state fully comprehend nor know all that is to be known of God in his Dispensations And Thirdly He giveth the reason of this deficiency taken from Mans weakness and this he illustrats by supposing him to have four Advantages in his Study 1. Suppose he take never so much pains and labour in the use of means 2. Suppose his search be never so accurat as is imported in that Expression though a Man Labour which signifies painfully to labour to seek it out the Word signifies to seek seriously and assiduously 3. Suppose him to have a Stock of Wisdom to trade with in his Study and that of the best sort For in this Book the Godly or the Person indued with Saving Knowledge is ordinarly designed by the Name The Wise Man And 4. Suppose this Wise Man to have a fixed Resolution and to have engaged himself expressly never to give over his search Though he think to know it the Word is though he Say it or though he Purpose it yet he shall not be able to find it or comprehend it fully so as he may be satisfied with any measure of Knowledge he hath attained but must Adore and Reverence God as most Righteous Wise and Holy in all his Dispensations though he cannot see a reason of many of them yea though the contrary should appear to his Carnal Reason and Sense Hence Learn 1. So dull are the Hearts of the Best in taking up things profitable and so apt to weary and wander in the study thereof that both Ministers in study of the Truth and People in hearing of it delivered have need frequently and seriously to Apply and give up their Hearts of new to the same and to be exhorted to Attention For Solomon often before hath exprest this his serious and accurate study of the Truth and here he doth it again importing that he held his Heart to it and that those who should read or hear this Book would need often such a new Preface as is here to quicken their Attention When I applied or gave my Heart away to know Wisdom c. 2. Even those who have attained
7. The 2. from the vanity of mans life and its subjection to so many miseries ver 9. And the 3. From the Lords designing outward Comforts to be a temporary encouragement and portion to the Godly even under their crosses tho' they have better things to look for afterwards ver 9. II. A second direction for making the life of the Godly comfortable to them under a sad lot and for right improvement of the former comforts allowed on them under it Is That they would use their outmost diligence in the performance of all commanded duties particularly in the prosecution of the duties of their calling ver 10. Which he presseth by an Argument taken from the danger of their being deprived of opportunities either of contriving or acting of good by Death to which every man is pâ—ssing ver 10. III. The third direction is humbly to expect the success of our endeavours not from our own promising preparations or Abilities but from God and that we be not perplexed with the disappointments incident to human endeavours ver 11.12 Which he illustrats 1 By setting forth his own serious observation of the disappointments that attend human affairs ver 11.2 He giveth several instances of this his serious Observation in things most promising for success referable not only to natural and civil but also spiritual concerns ver 11. 3 He affordeth a two fold cause of these disappointments The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fittest opportunities ver 11. The other is not consulting the word and spirit of God for finding out the fittest seasons of Actions ver 12. And 4. He holdeth out what sad consequences follows the not depending upon Gods secret and powerful providence in things and ignorance of the fit seasons of actions in two similitudes of Birds and Fishes who through madadvertency are easily insnared ver 12. IV. A fourth direction in order to the forementioned purpose and for the better improvement of the former directions Is The study of spiritual wisdom Illustrated 1 By Solomons serious consideration of this Wisdom and his esteem of the noble effects of it ver 13. 2. By a parable or supposed history or it may be some particular providence falling out in his Fathers or his time of the deliverance of a city from a great strait by the wisdom of a poor man when other means were wanting or did fail ver 14.15 3. By mentioning the ungrateful entertainment that this poor man meeteth with notwithstanding his good service he is slighted and despised ver 15. Hence 4. He inferreth as Wisdom is better then strength so when men want external advantages they are by most men misregarded ver 16. V. And then in the Conclusion of the chap He doth 1. Encourage to the peaceable prudent and humble communication and imbracing of the Doctrine of this saving Wisdom even when it may not well be publickly avowed and tho' by most despised as proving more acceptable and succesful in a a strait than the most publick and imperious edicts of wicked Rulers among their flattering and foolish Subjects ver 17. 2. He again preferreth this spiritual Wisdom knowing how ready we are to undervalue it to all external means especially where it is wanting ver 18. And 3. That one or few of these wicked persons void of this Wisdom being countenanced followed and not mourned over and witnessed against may deprive a whole society of many mercies and draw on great judgements upon it ver 18. CHAP. IX Ver. 1. For all this I considered in mine heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the Righteous and to the Wicked to the Good and to the clean and to the Vnclean to him that Sacrificeth and to him that Sacrificeth not as is the Good so is the Sinner and he that Sweareth as he that feareth an Oath THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations and how to carry themselves aright under them so as they may have true peace and be free of vexation incident to them Solomon doth First shew that notwithstanding of mans inability to find out or clearly understand any of the works of God mentioned in the close of the former Chapter he was not discouraged in the study of them but gave up his heart to know what might be known and purposed to declare or as the word signifies to make plain and clear to the Church of God All this namely both the shortness of mans wit and what he himself had found out Next He condescends upon three very useful observations which he had made upon the Lords working 1. That the Righteous and the Wise and their works are in the hand of God by these denominations the Righeous and the Wise the same persons in the same state are designed namely such as are fled to the Righteousness of the Messiah and are studying Heavenly Wisdom that they may walk unto well-pleasing those persons and their Works or as the word is their Service are in the hand of God whereby is meant not only that they and their matters are under the dominion of his Providence as all things are Psal 95.4 but that they are under his special favour and protection under his Fatherly providence for their Good as the expression signifies when it is applyed to the Godly Psal 31.15 Joh 10.28 2. The second is No man knows either Love or Hatred by all that is before him the meaning is that neither the special Love not the displeasure of God can be known to men themselves or to others by these things that are before them that is by outward events which are common to good and bad For of these things only as no certain and infallible evidences of Gods favour and love he speaks in this place as will appear by the following reason so that they do manifestly pervert the sense of this Scripture who would from it infer that no comfortable assurance of a mans being in a state of favour with God can be attained unto in this life For Solomon only excludes outward events as insufficient evidences of Gods love or hatred as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them or as it is in the Original before their Face and by the following words but doth not exclude Gods own Graces bestowed upon a man and manifested by his own Spirit 1 Cor. 2 12. from having evidences of his Love especially considering that so much of the Scripture is written for that end that his people may know that he loves them and so may have true Comfort 1 Joh. 1.14 And 5.13 3. The Third Observation is a Reason of the Second that
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
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
device nor knowledge nor Wisdom in the Grave 5. Every Man is in a continual Journey towards his long Home whether he walk or rest he is still Posting thither and should so look upon himself and thereby be moved to imploy his time and strength to the outmost in Honouring God and working out his own Salvation in Fear and Trembling For so he speaks of every Man as in a constant motion toward his Grave There is no work nor device c. in the Grave whither thou goest or as the Word may be Translated whither thou hasteth Ver. 11. I returned and saw under the Sun that the Race is not to the Swift nor the Battle to the Strong neither yet Bread to the Wise nor yet Riches to Men of Vnderstanding nor yet Favour to Men of Skill but Time and Chance happeneth to them all 12. For also Man knoweth not his time as the Fishes that are taken in an evil Net and as the Birds that are caught in the Snare so are the Sons of Men snared in an evil time when it falleth suddenly upon them LEst Men may presume too much of Success in these Undertakings which they set about with all their might according to the direction in the former verse and meeting with disappointment may be the more vexed The Preacher doth in the Third place teach us humbly to depend upon God for success and to deny our own Abilities and preparations which seem to promise it to us And this he sets out First by shewing how serious he was in the Observation of disappointments frequent among Men I returned and saw under the Sun He speaks of the motion of his mind in terms borrowed from the motions of the Body he drew his thoughts a little from other considerations formerly mentioned and applied them to the frequent disappointments which men meet with in the carriage of their Affaires Next He giveth five instances of these disappointments which he had observed befalling men best fitted for success which instances though they have a truth very remarkable in themselves yet they are only to be looked upon as serving to lead us to all other things of that sort that by these most remarkable instances of mens disappointments in their civil and common Affairs we may be led to the truth he is upon as verified in things of a higher concernment more immediatly relating to the Salvation of mens Souls such as the Apostle speaks of while he saith it is not of him that willeth nor of him that runneth but of God that sheweth Mercy Rom. 9.16 And again neither is he that planteth any thing nor he that watereth but God that giveth increase 1 Cor. 3.7 nor are these instances to be taken as if the Race were Never to the swift nor the Battel at any time to the strong c. seing experince shews the contrary and Scripture also John 20 4. 2 Sam. 13.14 but the meaning is that there are frequent proofs of these that men with most promising qualifications fall short of desired success yea even of things necessary for the sustenance of their natural life so that often their witt cannot so much as get them bread that so they may be taught Dependence upon a Superiour overruling providence which must concurr with a Blessing else their greatest endeavours and promising appearances of success will fall short of the desired and intended effect Thirdly He gives a twofold cause of these disappointments The One is without Man to wit the secret powerful providence of God For saith he time and chance happeneth to them all the Time here spoken of is the fittest opportunity for Mens Actions which is fixed as the word signifies in the decree and foreknowledge of God And that which is called Chance happening to men is not be taken as if any thing fell out which is not foreseen and foreordained by the Lord but he speaks of these occurrences of providence which as the word translated elsewhere 1 King 5.4 touch men or Beat upon them as the word signifies and so may mind them of a Superiour hand overruling them and their actions Now this as a cause of disappointment is not to be understood as if men were therefore disappointed because God hath predetermined events and the time of them but because Men do not acknowledge and humbly depend upon him who hath fixed all Events and the seasons of them that they might know their Duty and the season thereof as the following words make clear therefore they are disappointed The Second Cause is within Man and that is his ignorance of the fit season of his acting which he might know by consulting the word and Spirit of God but he neglecting this fights and runs and Enterprises many things out of the due season and so finds no success Fourthly He doth illustrat the sad consequences of men not considering the time and not depending upon God in their Actings by two similituds of Birds and Fishes whose simplicity easily insnares them and applyes the same to men who are surprized by sad occurrences of providence for want of humble dependence upon God and for acting out of the due season thereof From this purpose we may Learn 1. Experimental knowledge is not attained but by frequent and serious observing of the various Events that fall out under the Sun and considering of the causes and consequences of them For so did Solomon attain to this knowledge I returned saith he and saw under the Sun c. 2. When Men have their hearts applyed to their work and have qualifications for it which may probably produce the desired effect they are then very apt to forget dependence upon God to promise to themselves certain success of their undertakings and never to look higher than second Causes the qualifications and means which they have For having exhorted in the former words to follow duty vigorously he meets here with men who having done so as they think are promising success to themselves without dependence upon Gods providence and sees it fitting to mind them that they may look for disappointment The Race is not to the Swift nor the Battel to the Strong c. 3. Men may be qualified with these things that are most promising of success and may imploy all their strength for attaining it and yet be disappointed while the Lord withholds his assistance to correct them for want of Dependence upon and acknowledgement of him and to convince them that their ways are not in their own hand For this is it which Solomon saith he observed and holds out as useful to teach all men Self-denyal in reference to their preparations and qualifications for their undertakings and humble Dependance upon God for his concurrence with them The Race is not to the Swift nor the Battel to the Strong nor Bread to the Wise c. 4. The Lord exerciseth men to whom he hath given the best qualifications for their undertakings with variety of disappointments sometimes in matters of
Sun as an Errour which proceedeth from the Ruler 3. Though we ought to look up to the Lord as having a Holy Hand in permitting and ordering wicked Men to have power and preferment and the Godly to be born down and slighted by them for the punishment of Peoples Sins Prov. 28.2 The manifesting of his great power in bringing down wicked Men from their Eminency Ezod 9.16 yet whatever we observe of that fort in humane Affairs we must still Father the same upon Mens Sin and Corruption as the procuring cause that it should be so and as the active Instrument making it to be so It is Mens Errour and God is free of it as it is an Errour For so did Solomon look upon it as an Errour proceeding from the Ruler 4. Rulers should look upon themselves as no less subject to Errours than other Men and in a special way ready to manifest their Errour in the matter of disposing places of power and trust under them which should make all Men that have power the more earnest with God for his Direction in the matter of Intrusting others Numb 27.16 Act. 1.24 For Solomon did observe this Miscarriage in State Affairs As an Errour proceeding from the Ruler 5. Although we ought not to excuse or extenuat the Faults of any Isa 5.23 And every one whose Calling gives him that liberty ought to aggredge the Faults of Rulers especially to themselves for their Conviction and Humiliation 2 Sam. 22.7 c. Yet Christian Charity and Wisdom dictat that we should put the fairest construction we can upon the Actions of others especially Rulers and Men in Authority considering how easie it is for them to miscarry who must see much of their Work with other Mens Eyes especially in advancing of persons to Power and Trust sometimes upon others Recommendations and sometimes upon the flattety and hypocritical Pretences of Men themselves whom they have no ground to distrust For Solomon speaks of the Mis-government of Rulers in the most modest Terms that he might as an Errour that proceedeth from the Ruler 6. When wicked Men are advanced to Rule and Eminency among Men they labour to fill all the places of Power and Trust under them with such as themselves that they may have many to serve them in their Lusts and few to oppose or make them ashamed For it comes from the Errour of the Ruler that Folly is set in high dignity 7. When wicked Men are advanced to power and place the godly they that are enriched with fit Induements for Government are not only slighted being put out or kept out of Power but often also redacted to great Misery oppressed born down the Rich here is one inriched with Gifts especially Wisdom as the opposition shews The Rich sit in a low place or as the Word signifies a despicable and afflicted Condition 8. Though the preferring of wicked Men and bearing down of the Godly ought to be patiently submitted unto as it is permitted and ordered by the Lord for wise Ends yet it ought to be resented as a great Grievance the Godly ought to be deeply afflicted when they see the great Interests of Churches or States put in the Hands of base and unworthy Men who have neither Grace nor Wit to manage them for God's Glory or the good of others And they ought to lament and lay the Case before the Lord who can reform such Abuses For so Solomon regrates it as an Evil under the Sun that the Hearts of the Godly may be affected with it as his own was That Folly is set in great dignity and the Rich in low place that Servants are on Horses and Princes walking c. 9. There is so much ambition of worldly Greatness in the Hearts of the Godly and so litle of the faith of a future Reward wherein they should comfort themselves against the want of preferment among Men that the discerning of the Miscarriage of Rulers in disposing of Places and Trust is ready to discourage them and to make them weary of their Duty while they see wicked Men preferred and the Godly slighted Therefore doth the Spirit of God find it necessary to discover it as the main occasion of their leaving of their place and deserting of their Duty prest in the former Words That Folly is set in great dignity and the Rich in low place c. 10. Worldly Dignity and Preferment is a very uncertain and changeable thing And therefore no wise Men should set their Heart upon it as any part of their Happiness they should use their place and power well while they have it and prepare for a Change since though they be in Dignity to day they may sit in a low place to morrow though they be on Horse this day as Princes they may be as Servants on foot the next For so had Solomon observed it and holds it forth to be made use of for promoving his main Scope the weaning of mens Hearts from pursuing any earthly thing for their Happiness I have seen Servants upon horses and Princes walking as Servants upon the earth 11. It is folly for Men to judge of Mens Parts and Qualifications according to their preferment or debasement in the World seing thrô the Corruption and Errour of Men in Eminency places of Power and Trust are often conferred not according to the worth and ability of persons but upon other carnal and base Considerations For Solomon observed Folly set in dignity and the Rich set in low place Servants riding and Princes walking as Servants Ver. 8. He that diggeth a Pit shall fall into it and whose breaketh an Hedge a Serpent shall bite him 9. Whose removeth Stones shall be hurt therewith and he that cleaveth Wood shall be endangered thereby ALbeit these words may be safely taken in the general as containing a Threatning illustrat by so many Similitudes as are here made use of against all sort of malicious Plotting or intending Mischief against our Neighbour seing the Scripture threatens this Sin frequently under the like Similitudes Ps 7.15 16. to wit That God shall return their way upon their own Head and punish them according as they intended to do to others Obad. 18 And so the words are applicable to Magistrats advancing unworthy persons to places of Dignity as well as to Plotters against lawful Magistrats or others Yet it seems most sutable to the Context to take the words as an Argument to disswade Men from seditions Plots and treasonable Interprises against those in lawful Authority even though there be many Grievances in their Government and to perswade rather to that yeilding mild and condescending Temper so far as may be with a good Conscience formerly described Now this Sin which usually passes under the Name of Sedition or Rebellion together with the punishment of it which God often inflicts even in this Life and always at last where it is continued in the wise Man sets out under four Similitudes every one whereof doth
such Threatnings upon all that persist in their vitious Courses He that digs a Pit shall fall into it and he c. Vers 10. If the Iron be blunt and he do not what the edge then must he put to more strength but Wisdom is profitable to direct ALthough the same Similitude be here insisted upon which was made use of in the close of the former Verse to set out the pains of a discontented person to accomplish his malitious designs yet it cannot be thought that the same particular purpose is insisted upon For then it should seem that Solomon were Directing the malitious Plotter when his Engines are not fit enough for accomplishing his Ends to take the more pains and exerce more of his strength and that he were commending Wisdom for a Directory in such seditious Plots as were formerly set out by the cleaving of Wood and other Similitudes Therefore it is safest to take this Verse with reference to the main Scope of the Chapter which is to commend the study of Christian Prudence and the evidencing thereof as useful to direct Men how to walk in such difficult Cases as have been spoken of before especially when they have to do with incensed Rulers who abuse their power by exalting Vile Men and bearing down the better sort and to direct them how to keep a straight Course that they may neither give just occasion of Displeasure to those in Authority nor miscarry toward them when they are unjustly incensed And for this End He First shews what a Loss and Disadvantage Men have who are not Sharp-sighted in such difficult Cases it will cost them great pains to come to any clearness what to do and this he sets out in terms borrowed from one working with a blunt Iron it will cost him much force and pains to effectuat any thing by it So if a Man in such dark Cases find his Wit very blunt and that he hath formerly neglected to use all lawful Means for sharpening of it and clearing of his Understanding that he might know his Duty then must he exerce more Strength and be at the more pains which may be both taken as his disadvantage and an intimation of his Correction for his former Laziness that he must now muster up the more Forces for the Word Strength signifies an Army before he can get any thing done to purpose And it also imports his Duty upon supposition of his present Darkness because of former Negligence it is his best now to be at the more pains Then Next He shews the Advantage which he hath who is endued with Wisdom it is Profitable or as the Word signifies it is excellent to direct him to make plain or straight his way before him as the Scripture elsewhere expresses the effect of sanctified Prudence in such difficult Cases Ps 5.8 Hence Learn 1. When Mens Cases are most difficult and they have most to do with their Wit they will readily find it most dull and blunt as the Fruit of their former Laziness and want of pains in sharpening of it their not fore-casting of Difficulties for so being surprised with them their Fear darkens their Reason and the Lord's with-drawing Light for a time to drive them to His Word and Spirit for Counsel For in such a Case doth this Similitude suppose Men to be in reference to the difficult Case formerly mentioned If the Iron be blunt 2. When Men find their Wit dull and blunt in taking up their Duty or their Courage abated to venture upon it thorow Difficulties they ought to labour to sharpen the one and raise up the other by serious meditation upon the Word for Light Ps 119.24 imploring the help of the Spirit who leads in all truth Ps 143.10 and by the use of every other Mean which the Lord uses to Bless to His People for increase of their Light and strength in Straits Prov. 2.4 For while he saith If the Iron be blunt and he do not whet the edge he doth not approve of neglecting to whet it but rather minds of the Duty which should be gone about in case of former Negligence Then must he put to more strength 3. When Laziness or Negligence in the use of Means doth accompany Dulness and Darkness of Mind and want of Courage it puts Men to much pains and toil before they can effectuat any thing yea and more than might formerly have sharpened and fitted them for their Duty and made the same easie to them For this may be looked upon as a great Disadvantage they shall have who are both Lazy and Dull If the Iron be blunt and he do not whet the edge then must he put to more force 4. Though we find our Understanding very dark as to our Duty and our Courage to graple with Difficulties very small so as after many Essays we come litle nearer our point yet the sense and discerning hereof ought to be so far from making us sit up and quite our hopes of any success that it should make us double our diligence in the use of all lawful Means especially in imploying the Lord for pardon of our former Negligence and for his teaching now in a new Strait For this putting to of more strength may be looked upon as a Mans best in the Case supposed If the Iron be blunt and he do not whet or have not whetted the edge then must he put to more strength 5 It is not our carnal Reason nor the counsel of the wisest of worldly Men that will be a good Guide to us in dark times and difficult Cases especially when we may be in hazard of Suffering Onely that Wisdom which comes from Above by the Word and Spirit of the Lord will be able to direct us For of this Wisdom Solomon here speaks while he saith Wisdom is profitable to direct 6. Whatever hazard Men may undergo or loss they may sustain in following the Direction of heavenly Wisdom yet in so far as they are led by it they shall be truly Gainers their very Losses shall prove profitable to them Gods Approbation the peace of a good Conscience and a sure Reward at last are great Advantages For saith he Wisdom is profitable to direct 7. There is no Case a Christian can be in so dark or difficult but that Wisdom which comes from Above and shines in the Light of the Word Ps 119.105 and it is to be had by humble dependance upon God for the teaching of His Spirit Ps 25.9 is sufficient to direct him and to make the way wherein he ought to walk so plain and straight before him that he shall be helped to make such progress in it as if there were no stumbling Blocks in it at all For saith he Wisdom is profitable to direct the Word signifies to make plain and smooth his way before him not by removing Difficulties but by teaching him how to walk over them and not be hindred by them in his Christian Course Ver. 11. Surely the
Serpent will bite without inchantment and a Babler is no better 12. The words of a wise Mans mouth are gracious but the lips of a Fool will swallow up himself 13. The beginning of the words of his mouth is Follishness and the end of his talk is mischievous Madness THe Preacher doth farther prove the necessity of heavenly Wisdom by shewing the hazard of the want of it and the farther advantage of having it in such difficult Cases as have been formerly mentioned when Men have to do with offended Rulers and because Mens Rashness and Inconsideration often manifested by their reproachful Speeches against these in Authority occasion much trouble to them and that justly Therefore he teaches here that heavenly Wisdom is to be manifested in bridling and restraining the Tongue from rash and malicious Discourses and imploying the same in edifying and savoury Speeches And for this end he doth First by a Similitude point out the evil and hazard of slanderous and detracting Speeches Surely saith he a Serpent will bit without Inchantment It is known that Similitudes taken from Serpents Scorpions and Asps are frequently made use of in Scripture to set out that Wickedness and Venome which is vented by the Tongue Ezek. 2 6. Rom. 3.13 As for the Inchanting of Serpents here spoken of it can make nothing for defence of the use of Magick or such divellish Arts seing Similitudes may be drawn from the worst things to illustrat the best as Christ's second Coming is compared to the coming of a Theef in the Night Beside the Word translated Inchantment signifies nothing but a low way of speaking or muttering which possibly hath been in use in Solomon's time to divert or deter Serpents from offending or stinging or to take them that they might be slain And the Scripture uses this same Word for any effectual way of dealing with Men by words especially Eloquence or moving Arguments Isa 3.3 And so by Inchantment to apply the Similitude is meant nothing but the exercise of that heavenly Wisdom which teaches Men to speak mild and pacifying Words especially to provoked Rulers and without this a Babler saith Solomon or as the Word is in the Original one that is Lord of the Tongue who speaks as freely whatever his ambitious Spirit incensed with Disappointment suggests as if he were to make account to none He is no better than the Serpent that bites and so readily procures his own Ruine as the Serpent doth from those whom he provokes by his bitter Words Next He shews the Advantage of that heavenly Wisdom which is that it teaches the Man indued with it to make use of such Words as may minister Grace to others and conciliat the Grace or Favour even of offended Rulers and so his Words are gracious Thirdly He inlarges the woful Effects of the inconsiderat and rash Carriage of Men void of this Wisdom especially in their Discourses while he saith The lips of a Fool will swallow up himself The Lips being one of the Instruments of Speech are put for the Speech it self by a Figure ordinary in Scripture these swallow up a Man when he by his rash Words insnares himself and so proves his own Destroyer Lastly He describes the progress of slanderous and envious Speeches the rise or principle of them is Levity or Inconstancy as the Word Foolishness signifies but they go on to worse till the Man at last shew himself acted with Fury as the other word mischievous Madness signifies whereby he is put upon mad Courses against them whom he envies and such as prove destructive to himself Hence Learn 1. It is not more natural to a Serpent to sting or bite when no means are used to prevent or restrain it than it is to a Man void of the Wisdom of God to vent his Malice upon any discontentment by bitter and reproachful Speeches against others especially those in Authority of whom the Discourse all along doth mainly run Therefore doth the Spirit of God here and elsewhere make use of this and the like Similitudes to set out the Poison which a malicious Heart casts out by the Tongue Surely the Serpent will bite without Inchantment and a Babler is no better 2. Opprobrious and Invective Speeches are extremely bitter and do exceedingly wound the Spirits of them against whom they are vented they are in a manner deadly and hardly can the Wound given to ones Reputation by them be healed again as is imported also in this Similitude which sets forth the Evil of this Sin it is like the byting of a Serpent without Inchantment 3. Heavenly Wisdom teaches Christians a holy Art of Inchanting their own Tongues making them to speak such soft Language as may pacifie the Passions of others and not wound or sting them For he supposes that heavenly Wisdom will teach Men this Art that their Tongues shall not be like Serpents biting others while as a Commendation of that Wisdom he saith Surely the Serpent will bite without Inchantment 4. The reason of Mens rash and inconsiderat Speeches especially such as tend to the disgrace of those in lawful Authority is that they look upon their Tongues as their own and upon themselves as absolute Lords and Masters of their Discourses For the Word here translated a Babler is in the Original he that is Lord or Master of the Tongue to wit in his own conceit 5. Though rash and sinful Speeches may escape them that are truly Wise and Gracious 1 Sam. 25.22 yet in so far as Men are indued with heavenly Wisdom and act according to the directions of it their Speeches and Discourses even of others yea and of those who possibly have injured them will savour of Grace and be sometimes blest to convey Grace to others Ephes 4.29 and to gain Favour to themselves even from their Enemies Act. 26.21 while they commend the free Grace and Favour of God in their Discourses Psal 145.7 and any appearances of Good they see in others though Enemies to them Act. 26.26 27. In all which respects The words of a wise Mans mouth are gracious 6. They that are not endued with heavenly Wisdom which directs Men in the nearest way for their own true safety Prov. 10.9 do but make Snares for themselves by all their wit and while they please themselves most by expressing their discontented and envious Humours are running on to their own Ruine and so prove self Murderers For saith he the lips of a Fool will swallow him up 7. As the greatest sins and snares have often their rise from the smallest beginnings Prov. 17.14 So they that want saving Illumination the beginning whereof is the Fear of the Lord will still go from evil to worse especially in their bitter Invectives and Satyrick speeches against others which are mainly intended in this place What was rashly spoken at first will readily recoil back upon the Heart and root it self in malice and the Heart being ingaged by a word inconsiderately spoken of those against
whom Men seem to have but some small prejudice will study to forge or seek out and then magnify the grounds of it and at last if left to it self will readily drive the person to Satan to be helped by him to vent its malice For saith Solomon The beginning of the words of his mouth is but foolishness the Word signifies Levity or Inconstancy and the end of his talk is mischeivous Madness which signifies the height of Wickedness Ver. 14. A Fool also is full of words a Man cannot tell what shall be and what shall be after him who can tell him 15. The labour of the foolish wearieth every one of them because he knoweth not how to go to the City SOlomon goes on to describe a person void of the saving knowledge of God and of his duty who hath ordinarly in this Book the name of the Fool by giving some Resemblances between him and a natural Fool. And First he describes him from the multitude of his Words he is full of them Or as the original bears he multiplies or magnifies his words importing his Boasting especially of future Events as appears by the following words wherein the Preacher makes answer to some of his words he boasts of what he will do afterward without dependance upon God and to this Solomon saith a Man cannot tell what shall be It being only proper to God to foretell future Events Isa 44.7 Again he either presums to determine future Events or is Anxiously inquisitive about them to this it is Answered and what shall be after him who can tell him The meaning is none can inform him how things shall go the next Month or Year which may be the Month or Year after he is gone Secondly He describes such a Man from the fruitfulness of his indeavours he is like a blind Fool that is out of the way to a City and wearies himself to find it though that be one of the easiest things that even Children may know so the Man who is void of true and saving Wisdom spends himself in fruitless indeavours and cannot so much as manage aright the most common of his Affairs Hence Learn 1. Unless a Mans Wit be sanctified and exercised about the study of Reconciliation with God thorow Christ and the way of Glorifying him by Living in his fear and obedience though he were esteemed an Oracle for Worldly Wit among men he is a very Fool to himself and in Gods esteem the best of his Wisdom is Foolishness therefore doth the Spirit of God here by Solomon as frequently elsewhere in Scripture describe the unregenerat Man by the carriage and practice of a meer Fool and the description agrees even to such as Achitophel A Fool also is full of words a Man cannot tell what shall be 2. They that have least knowledge have often most discourse the conceit that such have of their knowledge makes them esteem so much of what themselves say and so undervalue any thing else that others can hardly have place to speak beside them and the same Conceit makes them give litle or no time to deliberation before they speak and less to reflection upon the Impertinency and Sin that is in the multitude of their words For thus doth the Spirit of the Lord describe such A Fool also is full of words 3. When Men are bold in determining future Events especially the success of their own Undertakings or so anxiously inquisitive about them that they are taken off from their present Duty they prove themselves destitut of saving Wisdom which teaches Men to commit their way to the Lord that their Thoughts may be established anent future Events Prov. 16.3 and so to follow their Duty with no less Confidence while they are ignorant of what may come after than if they did know it Act. 20.22 24. For the Question to which Solomon here answers imports the Man destitute of this Wisdom to be of the disposition formerly described A Man cannot tell what shall be and what shall be after him who can tell him 4. God hath reserved to himself the prerogative of knowing things to come and of revealing the same to the Children of Men how far and in what manner he pleases that they may be taught humble Dependance upon Him for as much Light from His Word and Spirit concerning things to come as may incite them to make a right use of their present time For this Question imports that both Men and Angels are secluded from this Prerogative of knowing or making known future Events And what shall be after him who can tell him 5. They that esteem Christs sweet and easie Service a Toil as all Unregenerat Men do Mal. 1.13 shall but waste and spend themselves even to Fainting as the word here translated Weary signifies in any course they can take for satisfaction and none of this sort are in a better condition than others as to their finding of any rest in their way For saith Solomon The labour of the Foolish wearies every one of them 6. Men who neglect to imploy Christ for Eye-salve that they might see things of greatest Concernment for His Glory and the salvation of their own Souls are often for their so doing justly left to miscarry in their most common and ordinary Affairs and from this comes the ruine of so many great Estates and other Inconveniencies which even many of the wisest Men of this World run themselves into For the Spirit of God describes the disposition of Unregenerat Men void of the saving Knowledge of God and His Will from their resemblance to a foolish man who knows not so much as the way into the City Ver. 16. We to thee O Land when thy King is a Child and thy Princes eat in the morning 17. Blessed art thou O Land when thy King is the Son of Nobles and thy Princes eat in due season for strength and not for drunkenness SOlomon having shewn some of the principal Grievances which the Godly meet with under the bad Government of Rulers and directed them how to carry themselves in reference to the same He doth here regrate the woful case of that Land over which insufficient and vitious Rulers are set and upon the other hand proclaims the Happiness of that Land that hath Rulers well qualified for their Imployment For clearing of this we may consider First That he speaks to the Land intending the Inhabitants thereof as is frequent in Scripture Isa 1.2 Jer. 22.29 the more to move the People who have bad Magistrates to resent their own sad Case and to search out and mourn for the procuring Causes thereof and to incite them who have good Magistrates over them to be thankful to God for so great a Blessing Secondly The Wo and Blessedness he here speaks of is mainly to be taken with reference to a temporal and outward Condition though doubtless the same as also the Causes thereof to wit the Wickedness or Goodness of those in power may have influence upon
failings when the same may Glorify God or edify others so should they also be to avow what Graces God hath given them especially their qualifications for their calling when the Lord hath born Testimony to the same by his Blessing upon their Labours they must not so fear the suspicion of self-seeking as always to conceal the Lords liberality toward them but whensoever it may serve to make way for his Truth they ought humbly to declare the same as here this exemplary Preacher doth And moreover because the Preacher was wise he still taught c. 3. The greater measure of gifts especially of Knowledge and understanding of the matters of God any Man have attained to the more careful should he be to communicat the same for the good of others in his place and station this being the end for which they are given 1 Cor. 12.7 And the same being rewarded as if it were gain and advantage to God Mat. 25.21 As likewise the Communication of our gifts being the way to make them grow Prov. 11.25 For Solomon did therefore teach the people Knowledge because he was wise and the words may be rendered the greater abundance of Wisdom he had the more he taught the People Knowledge 4. Albeit Christs Ministers cannot be alwise about the actual discharge of the duties of their Calling yet ought they to be very assiduous and frequent therein and in some sense still about their work gathering variety of matter fit to be Communicat to the people Mat. 13.52 keeping their Hearts always in a right frame for the delivery of it Prov. 16.23 And watching all opportunities for Communicating the same 2 Tim. 4.2 And when they have not Ability or opportunity to teach their practice and carriage must still teach the people Knowledge 1 Tim. 4.12 For so doth Solomon here set forth himself at the direction of the Spirit of God as an example to all Preachers because the Preacher was wise he still taught the People Knowledge 5. They that are most able to teach others should still be Scholars themselves not only diligent Hearers of other Preachers that they may learn more but acurate Searchers for all means and opportunities of profiting in Knowledge there being still more Knowledge to be had Philip. 3.13 and success promised to the sincere Seeker Hos 6 3. For though Solomon was Wise and able to teach the People Knowledge yet he was not so satisfied with his measure as to become Lazy or give over farther pains for more yea he gave good heed and sought out c. 6. We should neither rashly receive nor vent any thing for Truth till first we have weighed and pondered the same in the Ballance of the Sanctuary by the exercise of sanctified Reason comparing the same with the Scripture considering what particular Truths are most fitting for the People we have to do with and what are the fittest Opportunities of delivering the same For so did Solomon He gave good heed the Word signifies to weigh in a Ballance and he sought out which signifies very accurately and carefully to search And both may be referred either to what he himself received from others or to what he gave out to others 7. Even these of the Lords Servants who were immediatly furnished with Gifts for their Imployment and infallibly assisted in the exercise of them were not exeemed from ordinary pains and diligence to clear themselves more and more concerning the Truths revealed to them and to find out the fittest way and season of delivering these Truths to the People see 1 Pet. 1.10 How then should ordinary Ministers of meanner Parts and Gifts stretch their Abilities to the outmost and improve much of their time in Prayer and Reading for increase of their Gifts and fitness for the exercise of them seing such a Man as Solomon was thus exercised He gave good heed and sought out and set in order c. 8. There is no form of speech that can be imagined prevalent with Reasonable Creatures but the Lord hath condescended upon it in his word where we find Songs and Lamentations plain Language and Parables large insisting upon one purpose and Proverbs which are short Sentences cleared by similitudes and so apt to prevail and have Dominion as the word Proverb signifies in the minds of Men he set in order many Proverbs 9. As the cases of the Lords People are various Difficulties Duties Temptations and Consolations Many so the Lords Word is fitted for them all it is divided in many parcels and every one that handles it should labour to Enrich himself with much of it that he may bring forth variety of it to People according to their need For so did Solomon he gave good heed and sought out and set in order many Proverbs 10. There is a sweet order and wise disposal of the Truths set down in Scripture though we seldom see it by reason of our Darkness and therefore Christs Ministers should digest and put in order the Truths they deliver to his people He first Humbles and then Comforts He first gives Faith and then Holiness and which is sutable to the order of Doctrine in this Book first weans Mens Hearts from Earthly Delights before they can be set upon Heavenly For though Men do least apprehend a Method in Solomons Writtings of any other in Scripture yet here the Spirit of God tells us that there is an order in them He sought out and set in order many Proverbs Ver. 10. The Preacher sought to find out acceptable words and that which was written was upright even words of Truth THe second Branch of the commendation of the Doctrine is taken from the qualities of it and these are three First That what he had studied was acceptable Words or as the original bears Words of desire that is purpose worthy of Acceptation fit to gain the desires and Delights of Men and to take them wholly up in studying to believe and obey them and this he sets forth as intended by him in all his great diligence Secondly That what he had Written was upright or as the word signifies Approven namely of God or streight and consonant to his mind and able to make streight in Heart and practice all that get Grace to understand and believe it see Prov. 8.8 And this he sets down as the success of his diligent study mentioned in the former Branch Thirdly That what ever he had affirmed of the vanity of Earthly Delights and the worth of Holiness in order to a Mans Happiness was Truth or firm and worthy to be rested on In summ the pupose of this Book is fitted powerfully to work upon the affections being Acceptable Words Wisely to regulat the practise being Vpright or streight words and solidly to inform the Judgement being Words of Truth Hence Learn 1. Though it be a detestable thing in a Minister to study to please the corrupt and Sinful Humours of Men by concealing necessary Truths or venting any thing contrary to Truth
Gal. 1.10 by extenuating Mens Sins or speaking Peace and Comfort to them in their evil ways Ezek. 13.18 yet it is very lawful for him to study such a strain and Method in delivering Truth and such a timeing thereof as may be most pleasing to his Hearers for their good to Edification Rom. 15.2 And most powerful with them to disengage them from their Idols and engage them to Christ and the study of Holiness For this was Solomons study worthy to be imitate by all faithful Ministers The Preacher sought to find out Acceptable words 2. Although the most part of Men loath the truth of God as if it were unworthy to have their Spirits and time spent upon it and do delight more in Fables than in most necessary Truths 2 Tim. 4.3 4. yet is the Truth of it self worthy of all Acceptation and when the Beauty and worth of it is seen in order to the Souls true Peace and Happiness it cannot but draw the desires and delights of Men in so far as they are renewed to imbrace and practise it Therefore is the purpose of this Book here called Acceptable Words 3. They are not rash Indigested and extemporary discourses that usually are Blest to gain acceptance and to draw the delights and desires of them that are truly Wise toward them but rather such as are Digested and accurately sought out by pains in Prayer Meditation and other Means appointed of God It must be Satan who suggests Prejudices to Mens minds against Truth because it is Studied and Elaborat For thus Solomon commends the purpose of this Book that he sought to find out which signifies great Study acceptable Words 4. However many of the Truths of God appear unreasonable to unreasonable Men Ezek. 18.25 such as all Unbelievers are 2 Thes 3.2 yet nothing is held forth in Scripture nor can be drawn from it by a right consequence but what is Upright Streight and consonant to the mind of God the Rule of all Reason and Equity and which being understood and believed tends to make Men streight in Heart and practice Psal 119.9 sincere and without dissimulation toward God and Man as the word here translated Upright signifies and directeth them in the Streight way to their own Happiness 2 Tim. 3.17 For saith he that which was written was Upright 5. Nothing but what is Upright or clearly consonant to the mind of God should be acceptable to any so that before Men suffer themselves to be taken with what is held forth as Truth they should try as the Noble Bereans did whether the same be Upright or not For having said he sought to find out acceptable Words and speaking of his success as sutable and satisfactory to his desires he saith that which was written was Vpright 6. Where God gives a sincere desire to seek out that which may be for his Glory and the Edification of others and to give diligence for that effect he doth also bless the means with some success though not always in reference to others profiting yet in reference to the Instruments pains and attaining to the Knowledge of his mind for though Solomon doth not say that having sought to find out Acceptable Words he did find Words that were Acceptable yet he can say that which was Written was Upright and that was a sufficient reward to him 7. The word of the Lord will not deceive or disappoint any that receive it they will find Threatnings to be Truth and verified upon themselves who fly not from the Wrath threatned and whosoever imbrace promises will find at last the accomplishment of them and till the word be looked upon as such it can never be received nor Acceptable as it ought to be For this is a part of the Commendation of it that it was even words of Truth Ver. 11. The word of the Wise are as Goads and as Nails fastened by the Masters of Assemblies which are given from one Sheepherd IN the third place he commends the Truth from the efficacy and Authority thereof and this Branch of the commendation he doth not apply as before to the purpose contained in this Book only but to the Truth in general delivered by any whom God sends and qualifies for that end The expressions seems to be borrowed from Sheep-herds who make use of Goads to drive up the dull and sluggish Beasts of their flock and of Nails for fixing their folds wherein they assemble their Flocks and all this they do at the direction of the chief Sheep-herd or owner of the Flock Under which Metaphore is held forth First A twofold effect of the Truth of God 1. That it is quick and powerful to incite Men to their Duty and shake off their Laziness which Resembles the use of the Goad 2. That it serves to fix confirm and establish Men in the ways of the Lord and so to prevent their inconstancy resembled by the use of the Nails Next There is a description of the Dispensers or Preachers of this word they are called the Masters of Assemblies or Collections as the word is not as if they had any Magisterial or Lordly Power and Authority over the Lords People assembled to injoin any thing of their own but because they preside in publick Worship and direct the Lords People how to manage it aright Thirdly There is held forth the Authority of the Truth as being given from Christ as also the Authority and Subordination of all the Preachers thereof to him for these words which are given c. may be referred both to the words of the Wise which have the forementioned effects and to the Masters of Assemblies both these being given from One Sheep-herd the Lord Jesus Christ who was frequently made known to the Church of old by that stile Ezek. 34.23 and 37.24 Isai 40.11 and who only hath power to make Laws and appoint Officers in the Church Isai 33.22 Hence Learn 1. These Ministers who do sincerely aim at the edification of the Lords people and success of his Truth among them will not only commend the Truth as delivered by themselves but they will also commend it as it is delivered by all others who are sent and qualified for that end it will be their pleasure to see the Truth successful and efficacious in the hands of any faithful Minister and they ought to express the same to the people least in commending that Truth only which themselves Preach they may seem to be seeking their own esteem and undervaluing others and so may prejudge the Truth Therefore doth Solomon here no less highly commend the Truth delivered by any that are truly Wise than he did commend it before as delivered by himself in this Book and others of his Writing the words of the Wise are as Goads 2. As every Man naturally hath beside his impotency for what is good much Slowness Backwardness and Unwillingness to draw in Christs Yoke to put forth the power he hath in his duty and to call for that
which God is ready to give him So the Word of the Lord faithfully Preached and accompanied with his Blessing will give Men no ease in their security and neglect of necessary duties but will be still Goading them thereunto by serious Exhortations and Obtestations though they should spurn against their Teachers by severe Threatnings if they continue Lazy and negligent it will leave wounds in their Consciences Act. 2.37 It will divide between the Joints and Marrow that they may be forced to fly to Christ the good Samaritan that He may pour Oyl in their Wounds and by solid refutation of their errours and mistakes it will cut them sharply Tit. 1 13. For this efficacy of the word faithfully Preached and accompanied with the powerfull Blessing of the chief Sheep-herd is here set forth under this similitude the Words of the Wise are as Goads 3. When People are ingaged to Christ and in some measure established in the Truth and at their Duty they are prone to make defection therefrom And therefore the Word serves to fasten them to Him to confirm them in the Truth and in their Duty to unite them among themselves by Love that they may not be henceforth Children tossed to and fro with every wind of Doctrine distracted from Christ by their Idols or rent one from another by Schisms and Divisions And consequently Christs Ministers should not slightly pass the pressing of their Duty but by earnest pressing of the Truth and frequent inculcating of their Duty by Scripture Arguments and Motives should drive home the same as a Nail in a sure place that so what they deliver may be as Nails fastened 4. As the Lord hath appointed that there should be Meeting-places for his People to Assemble themselves together in for upholding his visible Glory before the World the mutuall upstirring of his people in his service and that the same Word and Ordinance may do good to many at once from which Assemblies none of his people ought to withdraw themselves Heb. 10.25 So his pubick Ministers ought to be the principal Actors in the Worship performed there they ought to see that these Assemblies be frequented that order and decency be kept in them that the Worship be rightly managed and all things done in the House of God according to his own command in which respects Ministers are here called the Masters of Assemblies 5. Jesus Christ is the only One or chief Sheep-herd of the Flock who alone hath power to perswade and lead the same in the paths of Righteousness by the still runing Waters Psal 23.2.3 who will deal tenderly with the weak Lambs and the Sick of the Flock Isai 40.11 and who only hath laid down his Life for His Sheep for He is here called that One Sheep-herd 6. Then only the Truth hath the forementioned effects when Christ is the Dispenser of it by the Power of His own Spirit conveying it thorow His sent Ministers to His People and therefore none should take upon them publickly to deliver the Truth but they who are given to the Church from Him Truth should be both delivered and received as that which is given from him Ministers should beware of delivering any thing but what they are sure they have received from Him and people should try both whom and what they hear for both of the persons and of the words which have the forenamed effects this last Clause may be understood which are given from one Sheep-herd Ver. 12. And farther by these my Son be admonished of making many Books there is no end and much study is a weariness of the Flesh THe third Article of the Conclusion of this Book contains an Exhortation to the right use making of the whole as sufficient to admonish Men of their Danger and Duty wherein all other Writings come short and in pressing this he doth First Take up every Hearer under that very warm and loving Relation of a Son that so he may gain the better acceptance to his Message Next He shews the principal use to be made of the things he had Written and not of these only but of all the Words of the Wise commended in the former verse that is of every message of any sent Minister of Christ to wit that by these Men should be admonished the word signifies to be Inlightned that is informed and consequently according to the sense of our Translation made Cautious and wary that they mistake not in so great a matter as this the discovery of the nearest way to their true Happiness Thirdly He presseth this by two Reasons The 1. Is in these words for in making many Books there is no end which cannot be understood of the Writting of many Books like this in hand to wit Books of Scripture seing after Solomons time there behooved to be many Books of this sort made for so he should seem to have condemned the Writting of more Scripture and likewise there is an end put to the making of Books of that sort by closing these Books with a Curse upon any that should add to them Rev. 22 18. but the meaning is that if Men do not satisfy themselves with that light and these admonitions which are held out in this Book and other Scriptures they will become vain in their Imaginations and every Man will fancy a new and nearer way to Happiness than another and out of his boundless desire of vain Glory will make no end of his Enquiry but will spend the best of his time and strength to vent his own Notions and commend his vain Imaginations about the way to true Happiness and to confute others as it is clear natural Men of the most refined Wits have done in many written Volumns and consequently it is clear he doth not condemn the Writting or study of other Books beside the Scripture providing they be Consonant thereunto but only of such as oppose the Scripture in so far as they pretend to point out a way to Happiness contrary to what is held out therein by the study whereof Mens Souls can never have true rest nor quietness till they close with such Truths as are held forth in this Book which are as Nails fastened by the Masters of Assemblies fixing and establishing the Hearts of those that receive them concerning this main Querie where their true Happiness is to be had 2. The second reason is that much study is a weariness to the Flesh he speaks of every Study opposite to the Study of the Truth formerly commended and the meaning is that he who will apply himself to any other Study for attaining to true Happiness may well weary his Flesh he shall do no more good to himself he shall bring no true profit or satisfaction to his Soul and therefore it is the part of every Child of Wisdom to apply himself to the making use of these Truths formerly commended Hence Learn 1. When Ministers have held forth Light and given warning to People concerning their Duty and Danger they
all is Vanity 4. The Lord hath not as in justice he might wholly deprived man of his Dominion over the Creatures but hath left in them some inclination to be subject to him and upon his pains and labour about them serviceable and comfortable to him that when the Earth yeilds him fruit or any other Creature serves him he may acknowledge the Mercy of his makes who hath not altogether for faulted those to him and thereby may be brought to consider how sweet that Estate was whence he is fallen to seek Reparation of it in Christ and so to be the more ingaged to his Obedience For here Solomon with Labour and pains hath the best of the Creatures serving him yeilding him matter of Comfort and Praise and ingaging him to his makers Obedience and all this abundance he reckons out as for other Reasons so for this that he may commend Gods Goodness in vouchasing that upon him which he did abuse I made me great works I planted I builded I made me pools and I got me men Servants c. 5. The Lord who hath made of one Blood all nations of men Act. 17.26 and doth not respect outward differences in offering and bestowing his Grace Gal 3.28 hath so ranked men as to their outward State and Condition that some of them should be Servants to others and others should be Masters and have many under them that his indifferent offering of his Grace to both sorts and bestowing it often upon the meanest may the more commend the freedome thereof that these whom his providence hath subjected outwardly unto others may seek true spiritual freedome and to be equal sharers with their Masters of spiritual priviledges and these who have many others under them may be the more ingaged to serve him and if they do not he may have the moe witnesses against them for so doth providence dispose here that Solomon hath servants and maids and servants born in his house 6. The observation of the Lords Liberality even in the most common and ordinary proofs thereof were it but in the bestowing of cattel the increase and preservation of them should not be thought an Exercise unsutable for the greatest Spirits and the most eminent Persons who stand in need of these things for their cloathing nourishment and delight Men prove themselves brutish in their disposition who being served by the beasts do not take notice of the Lords bounty and how far he proves his Liberality to them in that and things of that nature beyond others for here this penitent man reflects upon this and relates it as a proof of the Lords bounty toward him and that with grief considering it had been abused by him that he had great possessions of great and small cattel above all that were before him in Jerusalem 7. Were men never so great and eminent in the World they should not keep an idle train of Servants and attendants meerly for the maintaining of their Grandure much less for serving of their Lusts they should keept none but these for whom they have both maintainance and Imployment for Solomon hath many Servants but he hath much Work for them he hath great buildings to make Vinyards to dress Cattel great and small c which require many hands and much service and therefore he hath servants and maids and servants born in his house 8. The Lord is absolute owner and disposer of all the Riches and Treasures in the World he can direct men to the Bowels of the Earth where Riches ly and can take away the Treasures of Kings and Provinces from them who have them and Inrich others with them at his pleasure they that want such things should depend upon him for their supply who can if he think it fit bring them to their hand and these that have them should imploy them for his Glory who can strip them of them when he will for so Solomon acknowledges I got me silver and gold and the peculiar Treasure of Kings and Provinces 9. The Lord may cast plenty of outward things to the hands of men who he knows will abuse them which dispensation of his is Holy seeing he withholds only that influence for the right improving of them which he is not bound to give and in the Issue proves Gracious to his own discovering their corruption in their abuse of these things for their humbling and commending his Mercy in pardoning of them the consideration whereof should make these who want such things Submissive and construct well of the Lord us intending their good thereby and these who have them in abundance suspicious of themselves least they abuse them and fearfull of snares to their Souls in them for it is clear that all these great houses buildings c. were abused by Solomon 1 King 11 7.8 And yet after he was corrected and humbled Mercy was manifested to him 10. So empty are all the Creatures and unable to give satisfaction that when man hath his eye fullest of the most delectable sights that they can afford him his taste and smell refreshed with the most delicious of them and hath under his hand abundance of all sorts of Riches to provide him with things necessary for the time to come his heart will readily be frequented with sad thoughts in the midst of all and many cares and fears will readily mix themselves with all his injoyments Therefore after Solomon hath all the former he must provide Singing men and singing women and musical Instruments of all sorts to divert his heart from sad thoughts incident to him in the midst of his pleasures 11. The Children of men as such are prone to place their cheif delight in these things that satisfy their outward senses only the Children of the Lord having the presence of his Spirit can delight themselves in him and make his Praises and spiritual Exercises their Recreation for Solomon speaking of this Musick of the voice and Instruments made use of to sweeten the forementioned comforts he calls it the The delights of the sons of men Verse 9. So I was great and increased more than all that were before me in Jerusalem also my wisdom remained with me HAving at large branched out his earthly injoyments he comes now to shew what Observations after serious reflecting he made upon himself and his courses The First is concerning his outward estate and condition in the World and this he expresses 1. Positivly that by the abundance of these outward injoyments formerly mentioned he was Great the word signifies both to be brought to a very high pitch of Worldly Excellency and Dignity of any sort and likwise to have a great deal of esteem and weight in the mindes of others in the World 2. He expresses the same Comparativly that he had more of both these added to him than any of his Predecessors and that through the blessing of God upon him and his affaires in Reference to which this word increased is usually taken in Scripture Ps