Eccles. 1. Vanitie of vanitie all is vanitie and worse too vexation of spirit in the end the good spirit summes up all Feare God and keepe his commandements Now when his soule is setled upon his God and his Commandements it is at peace and rest So then as we said before let the soule be tryed in all the fortunes and conditions in the world and it will rest in nothing till it come to its God God then is the object upon which our soules should be set wee should alwayes have an eye to God labouring to approve our selves to him that our soules may rest with him that wee may enjoy the light of his countenance here and the fulnesse and brightnesse of his glory hereafter thus by bodies is meant bodies and soules especially as we have heard the soule Now not only the soul in general is meant but also all the parts and faculties thereof in particular Wherefore if any demand here also what are the parts and faculties of the soule that they may know how to present them to God Though there are many I can mention but a few time would fayle me to speake of many First there is the Act of the understanding the intellectuall part viz. the Remembrance our remembrance is a Facultie i facultie of the soule which ought to be had in holy use and great esteeme it was so with the Prophet Esay as I shewed before Esay 26. Our remembrance is towards thy name This Chapter is a sweet song of the Prophet concerning the restauration of the Jewes and in this verse Esaiah maketh a good use of the act of his understanding of his remembrance that noble facultie of his gracious soule saying our remembrance is towards thy name Esay ought to be looked on by us as an example of our imitation and though wee can never over-take him yet we ought to follow after him this should bee one thing which a Christian should take speciall care of that our memories should not be like sives to let out the cleare water and to returne the graines and the dregs wee should not have that treasury to preserve rubbish but to keepe and preserve our Jewels Remember Mary shee treasured up those things she heard in her heart wherefore doubtlesse for these reasons that she might lay up the remembrance of God there that she might be alwayes thinking upon God that she might be breathing out prayers to him and prayses of him in returne of his mercy take notice of Solomons advise Remember thy Creator saith he in the days of youth that is begin betimes hold on and never be weary of this therefore this should be a thing that wee should often inure our selves unto not to put the thoughts of God from us or to thinke they are too sad and serious and so to account them as unwelcome guests but we should rather often bathe our selves in these sweet thoughts in meditation and remembrance of God this is one part and facultie of the soule Facultie 2 There is an act of the will and affection viz. Desire which is an other part and faculty of the soule A true desire is one of the sweetest acts of the affection we heard before of Esay and the Jews the desire of our soule say they is toward thee this was in one part their Christian Badge by which their God knew them and loved them and past by doubtlesse many faylings and infirmities which were incident to them The life of Esay and these Jewes is a perfect samplar of many vertues which the spirit of God hath pricked out for us to imitate and follow that our desires might be always breathing out flaming up towards heaven that in case we cannot obtain a full perfection in grace and heavenly vertues yet whatsoever we come short in otherwise to make it up in abundant desires longing desires ardent desires in any case not to come short of that which will make an excellent and comfortable supyly for much want defect and imperfection this facultie of the soule Desire is an Argument of a gracious heart desire is that if there be truth in it be it in the lowest degree of it which is an evidence of spirituall life we must know there cannot be truth of grace where there are not unfaigned hearty desires towards God desires to approve our selves to him desires to walke with him in our whole course desires to be defective in nothing againe the desire of God is that that maketh some union with God It is impossible for the heart to love God or to love grace except it desire God and desire grace for desire is nothing but a configuration of love it must needs be therfore that where there are desires towards God and desires of grace there is somewhat of God formed in that person there is somewhat of grace begun this is a second part and faculty of the soule which Christians should take speciall care to cherish and willingly practise There is endeavour constant endeavour which is another Facultie 3 part and facultie of the soule the good people in that 26 of Esay cry out Our soule hath desired thee in the night and our spirit also shall seeke thee early the soule of a good man of every good man desires God in the Evening and his spirit will seeke him early in the morning Solomon gives the reason Pro. 27. Who can tell what a day will bring forth it may be albus maybe at er dies it may be a white a happy a comfortable day may be a blacke a dismall a dolefull day so who can tell what a night may bring forth whether judgement or mercy whether good or bad events therefore to prevent the worse t is good to make sure worke for our owne safety namely that our soule desire him in evening and that our spirit seeke him early and then come what will come all shall bee for the best God will turne it all to good Omnia cooperantur c. Rom. 8 all things worke together for good to them that love God Now when the Jewes say our soule shall seeke thee in the Evening and our spirit shall desire thee early these words Evening and Early doe expresse not onely Desire but Endeavour which sheweth that the one is not to goe without the other our desires must be joyned with enquiries and endeavours searching after God to see if wee may by any meanes find him out that wee may know what is the way of his good-will and pleasure whether wee are in the way of life whether wee are effectually called whether wee are in the state of grace whether we have any part in the promises of salvation except there are continuall endeavours the suspicion is too palpable that the desires are ineffectuall desires and empty desires and not those that argue any life and truth of grace but when our desires are joyned with these bestirrings of the soule to seeke after Gods
vomit yet I am still that Sow that wallowes in her mire though I doe not thrust my hands into new dirt yet the old dirt is still baked upon my hands though mine owne cloathes doe not defile me againe as Job speakes though I doe not relapse to the practise of mine old sinne yet I have none of Jeremies niter and sope none of Iobs snow-water to wash me clean except I come to restitution As long as the heart is set upon things sinfully got thou sinnest over those yeares sins every day thou art not come to the holinesse of this Text for it is a holinesse in all our actions Object If any object can a man come to that holinesse to have a heart so holy as to be pure from all foulenesse saith Salomon Prov. 20. Who can say I have made cleane my heart Answ. Indeed Salamon could not make his heart cleane of himselfe or by any absolute power of his owne yet he had a faculty within him which he did employ so as to be appliable and supple easie and ductile in those wayes to which God called him so when we say that by this terme holy wee are to understand such a holinesse as is a purity and cleannesse in all our actions that is an earnest endeavour after perfection and cleannesse in all our actions to be simply and absolutely holy totally holy is an impossible labour for corrupted man a service that none all having lost those abilities that God gave man at the first can ever reach to wherefore the Lord is graciously pleased to accept our endeavour after perfection and holinesse instead of perfection and holinesse indeed the Law tyed us to the obedience of all that was required in all fulnesse perfectly compleatly without any defect and then promising acceptance but the obedience the Gospell requires is striving to this perfection and holinesse in truth and sincerity desiring and labouring after it in putting out our selves towards it and then promising acceptance through the perfection of Christ in and by which out imperfections are done away appliable to this purpose is that of St. Paul 1. Cor. 7. Let us cleanse our selves from all filthinesse that is let us employ that faculty that is in our selves let us be appliable and ductile to those wayes to which God hath called us and then wee shall find a power to assist our owne salvation dwelling within us I will give you an instance Mulâ—er drachmaâ—… invent non extrinsecus sed in domo the woman who had lost her peece of silver found it not without doores but within it was in domo mundata when her house was made cleane so long as her house was foule and filthy it was lost it could not be found but when her house was cleane she found it and it was within the house and within her owne house make cleane thy house by the assistances which Christ affords thee in his Church and thou shalt never faile finding of that within thee which shall save thee not that it growes in thee naturally or that thou canst produce it of thy selfe but that God hath boâ—…â—… himselfe by his holy Covenant to perfect his worke every man that workes with him so then repenting of former sinnes in breaking off the practise of those sinnes in restoring whatsoever was gotten by those sinnes in precluding all relapses by a diligent survay and examination of particular actions this is this holinesse which constitutes our second property And the third is 3. Prop. Acceptable This is a consequence of holinesse that which is holy will be acceptable and nothing is acceptable except it be holy the Apostle gives us a caveat 2. Joh. 8. to take heed that we lose not the things wee have wrought that is if a man in his serving of God either publikely or privately be carelesse and negligent his sacrrfice will be lost i. not accepted because not zealous not holy where holinesse is wanting there a corrupt heart is present Now nothing proceeding from a corrupt heart can be acceptable or pleasing to God even our prayers are unsavoury unwelcome sacrifices if proceeding from an unholy mouth no words sound well in his eares but such as are consonant to his word and Minister grace to the bearers Let my prayer saith the Psalmist be directed to thee as incense prayer must be directed not suddenly throwne up without faith or understanding wisdome and intention must direct it not to Saints and Angels but to God as it must be directed and that to God so in the third place it must bee directed as incense from a burning â—enser that is a zealous heart is this to pray and praise God acceptably to draw neare to him with our lips when our hearts are farre from him to lift up our eyes and hands to heaven when our minds are on earthly things is thus to pray unto or praise God to vent our unhallowed desires and indigested thoughts wee know not how no surely this is not to offer to God according to the direction of the Prophet Hos. 14. vitulos labiorum the calves of our lips but labia vitulorum the lips of Calves no unsavoury prayers proceeding from a corrupt heart are pleasing to God because whatsoever is acceptable must be Holy it being a consequence of holinesse But I suppose the word acceptable is not to be applyed to Holy but to sacrifice Now our sacrifice viz. our obedience and good workes are not acceptable in themselves because of much defect and imperfection in them which have the nature of sinne I doe not say they are sins but that they have the nature of sin sin cleaves to them but if any object how can the sacrifice of obedience and good works have the nature of sin when they proceed from the spirit of God As they proceed from the spirit of God they have no tincture of sin but the next causes are corrupt which are an understanding but in part enlightned a will but in part sanctified indeed as far as these are spiritual the works that proceed from them are holy and good but as far as they are flesh they are corrupted stained the works of the regenerate are good per se but sin per accidens doth alter the matter but in my opinion this one thing is necessary to be understood as God judgeth not according to the Law but according to the Gospel for our best sacrifice cannot endure the strict rigour of the Law if the Lord judge thereby wee must all perish but there is hope in the Gospel by Jesus Christ in whom God is wel pleased with the faithfull and with their workes this should oblige us unto Christ by whom wee are accepted and without whom we are vessels of wrath even as the very dung of the earth well then is it so that God doth accept us our persons and sacrifices in Christ how happy are they that have an interest in Christ by faith faith
it was their duty to improve their talent of wisdome spirituall understanding so it is the duty of every good man to improve his talent of knowledge and spirituall gifts according to that saying 1 Tim. 4. to meditate on those things he readeth and heareth that his profiting may appeare to all and to grow in grace and in the knowledge of our Lord and Saviour Iesus Christ admit that the Christian Romans should have learned no new thing by divers of Saint Pauls Sermons yet this would not have excused their grosse carelesnesse in case they had neglected their duty of hearing for instruction of ignorance is not the onely end of hearing there are many others as to glorifie God to countenance the Ministry of his Word by their presence to encourage others to the diligent and constant hearing of the Word by their example who happily may more need instruction then themselves againe that men may be put in mind of those things which indeed they knew before but either forgot or made as little use of them as if they had never knowne them Lastly to perform all religious duties in a better manner that they may for the future receive more comfort in their private devotions and more benefit by the publick Ministry of the Ordinances of our blessed Lord and Master these or the like considerations made the true beleeving Romans as joyfull in obeying as their Apostle was humble in desiring and although by grace they were both knowing and willing yet the deadnesse and dulnesse of their natures to the best things made way for this powerfull and sweet exhortation to rouse and stir them up I beseech you this Phrase denotes two good qualities in Saint Paul gentlenesse and earnestnesse both to perswade the willing soule this was his constant course I wil instance but in one 2 Cor. 10. Now I Paul my self beseech you by the meeknesse and gentlenesse of Christ in these and the like passages Saint Paul is an example for the Reverend Assembly themselves and all other faithfull Dispensers of the sacred mysteries of the Covenant of grace gentlenesse and meeknesse are such Load-stones that they draw nay pierce the hardest heart so powerfull that they make a Rock drop tears it is not the storme of haile and rain that ratleth upon the tyles and maketh such a noyse but the stil kind showre that sinketh deepe into the earth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} We find by experience that hee that maketh an incision in the body of a Patient that hath tough and hard flesh putteth him to little or no paine at all but if he mollifie the flesh first and then apply his sharpe instrument the party begins to be sensible and shrinketh at it It seeems Paul was well acquainted with this truth therfore that hee might doe good upon his hearers he first makes their hearts tender I beseech you and then pricks it Now that which makes the heart tender is not heat of passion is not rage is not the spirit of furie but the spirit of meeknesse Doe not we see that the soft drops of rain pierce the hardest stones and the warme blood of a Goat dissolveth the Adamant which the strongest Axe cannot break this faire and gentle meanes is laid downe by our Apostle 1 Cor. 4. What will yee shall I come unto you with a rod or in love and the spirit of meeknesse as if he had said for my part consider me in my selfe I had rather come in love and meeknesse Nature seemeth to prescribe this method which always sendeth a flash of Lightning before we heare a clap of thunder and nothing is strucke which is not blasted before Art doth the like Si frustra molliora cesserint ferit venam for Physicians first minister weake and gentle potions and as the disease groweth apply stronger medicines Good Surgeons like Machaon in Homer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} first lay plasters and poultesses to wounds and swellings and never launce or burne the part till the sore fester and other parts be in danger thus S. Paul shewed himself a skilfull Surgeon of soules he knew desperate remedies are never good but when no other can be had hee knew that if the Romans were of a great spirit and well given they will not entertaine violent and compulsive remedies if they be ill cannot be amended by such meanes viz. extreame courses wherefore that he might gently and comfortably move them with his finger whom peradventure he could not wag if he should put his whole body and strength wisely applyeth himselfe after this manner I beseech you which brings us to our second particular of our last generall the Matter By the mercy of God This is the matter by which hee so humbly beseecheth them though we find by daily experience that in God there are miserationes multae yet there is but one mercy which is his essence from whence issue motus miserecordiae divers motions and acts of that infinit mercy as there is but one spirit yet divers gifts and graces of that spirit so there is but one mercy yet from that one mercy flow divers motions and acts this mercy in God is infinite and happy is it for us that it is so misery is infinite in us we therefore stand in need of an infinite mercy with this mercy Paul doth reason that his earnest desire may bee effectuall as if a another should intreat her children by her wombe that bare them and her paps that gave them suck in like manner Paul doth supplicate I beseech you by the mercy of God Oh my Christian Brethren then consider is God mercifull and shall man bee cruell is the Master meek and mild and shall the servant Be fierce and furious shall God give the Lambe in his Scurchion and man the Lyon if he who ruleth the Nations with a rod of iron and breaketh them in pieces like a Potters vessell will not breake the brused reed shall reeds break reeds the sensible mercy which we daily receive from our Creator should teach the creature of what degree soever whether in the Mount or in the Plaine mercy and compassion these are vertues which our Lord Jesus himselfe richly setteth forth with a title of Blessednesse over them and a large promise of great possessions by them as Mat. 5. Blessed are the meeke for they shall inherit the earth Blessed are the mercifull for they shall obtaine mercy these graces of meeknesse and mercy are not more acceptable in the sight of God than agreeable to the nature of man witnesse our moist eyes ready to shed teares upon any sad accident witnesse our tender and relentings heart apt to receive the least impression of griefe Why hath God given us soft hearts but to melt into compassion why moist eyes but to shed teares as well for the grievous affliction of others as our owne sinnes what shall not grace imprint that
vertue in our selves which nature hath expressed in the chiefe members of our bodies and exemplified in the best creatures almost in every kind if we examine wee shall find the meekest to be the best Shall wee behold Moses among the Israelites we reade of God sending this gratious testimony after him that he was the best of men because the meekest in all the earth Shall wee behold Christ among the people we heare him Matth. 11. saying Learne of me that I am meeke and lowly in heart and you shall find rest to your soules Shall we behold Paul among the Corinthians the Galatians and all others we find him desiring all to put on the bowels of Compassion Meeknesse Mercy and naturall Affection c. so mercy and meeknesse were Peters I mean the Apostle way which he went to restore his countrey men the Jewes for though they had murthered his and our Lord and Master and much injured his fellow servants the Apostles yet he speaketh to them as a Father or a carefull Master he telleth them indeed of their fault but with much meeknesse and mercy for he aggravateth it not that he might not drive them to desperate courses but excusing it by their ignorance he offereth them grace and pardon upon very easie termes that grieving for their sinnes of a deeper dye they would looke upon him by faith whom they had pierced and with wicked hands nailed to a tree thus far wee see that in respect of men the meekest are the best so of other creatures I will instance but in a few the Prophet doth make way for mee in the eight Psalme All sheep and oxen yea and the beasts of the field c. David speaking of the Beasts of the field he instanceth in sheep and oxen which all know to be not only the meekest and mildest of all the rest but most profitable to man therefore the best The grand Philosopher testifieth that the Master Bee either hath no sting at all or never useth it thus also in respect of Beasts the tamest and gentlest are the best inferior a fulminant they are Lyons and Bears that rore yell and teare In the next place shall we search the Heavens the upper Region of the ayre is alwayes calme and quiet they are the lower Regions that are stormy men of baser and inferiour natures are boysterous tempestuous and abusive The superiour Spheres and those stars fixt in them move regularly and uniformly they are the erratick and vagabond stars that wander from one Planet to another and are without order nay there is an Antipathy between them and Regularitie or Vniformity Lastly let us looke above the Heavens upon him qui regit sidera that distributes to the stars their severall influence and is the first mover of them all He even he himselfe is slow in his proceedings against rebellious sinners for example see Jericho behold Adam and Eve God was longer in destroying Jericho then in creating the whole world And when Adam and Eve had sinned with a heigh hand reaching the forbidden fruit and eating it it was the coole of the evening before the voice the Lord was heard in the Garden and the voice that was heard was of God Walking not running So true is that of Moses Exod. 34. God is mercifull gracious abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne Are all these Attributes in God and can man be content to be without them nay to have the contrary dwell within him to be mercilesse ungracious abundant in ungodlinesse and falshood keeping malice for thousands forgiving no man c. nay which yet cryeth lowdest in the eares of God and man thinking himselfe innocent righteous just and good Oh let no man much lesse such stand too much upon his owne innocencie and integrity Vae laudabili vitae hominum si remota misericordia discutias eam woe be to the commendable life of men if it be searcht into without mercy and scand exactly the Cherubins themselves continually looke towards the Mercy-seat and if wee expect mercy at the hands of the God of meeknesse wee must meekly shew mercy wherefore you especially you whom God hath exalted above your fellowes remember that no vertues are so generally commended as meeknesse and mercy true wisdome consists herein witnesse the spirit of God Jam. 3. the wisedome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits and the fruit of righteousnesse is sowne in peace of them that make peace no fruit of the spirit so sweet and pleasant as this on the contrary no fruit of the flesh so tart and bitter as jealousie and wrath which God curseth by the mouth of Iacob Gen. 49. Cursed be their anger for it was fierce and their rage for it was cruell but on the other side blesseth meeknesse by the mouth of our Saviour Mat. 5. Blessed are the meeke for they shall inherit the earth when the earth was cursed it brought forth thornes and thistles and briars which are good for nothing but to be burned wherefore as we desire the blessing of God let us take heed of thornes and thistles and bryars they are fruits of a cursed earth heare the counsell of Saint Iames Let no root of bitternesse remaine in you that yee may receive with meeknesse the ingrafted word which is able to save your soules our roots of bitternesse are like so many Serpents full of poyson and of all wrath is the most fiery which will set all in a combustion if it be not quenched by the infusion of divine graces especially the graces of meeknesse and mercy Aristotle briefly defineth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the bridle of wrath which because it is a passion of all other most head-strong it requireth both a strong curbe and a skilfull Rider how to prevent the occasion of quarrels and stop the passages of wrongs to nip the seeds of discords this is a worke for grace and wisdome both because if anger take root like an inveterate disease it will hardly be cured Seneca strikes the same note though on a different string in premis finibus hostis arcendus est nam cum portis se intulit modum ae captivis non capit above all things saith he keepe the enemy from entring the Citie for if he once thrust his head into the gate hee will give thee the Law and not take it from thee Certainely the bone was never well set that easily slips out of joynt a man full of juyce and sap of grace is like greene wood which is long before it be kindled mercy is not hasty is not violent it breaks no bones yet there are some who like best a resolute Chirurgion who be the patient never so impatient will doe his duty and quickly put him out of his paine though in the meane time he putteth
the Lord in his Sanctuary sed quia non legimus non credimus because we find no such thing in the Scripture we beleeve it not we are so farre from finding it there that before in and since the Primitive Church it hath by all sound and faithfull Christians been imbraced as an expresse Law morall and perpetuall binding the Christian for ever to present and offer himselfe before his God in the house of prayer being the place of his more especiall dwelling in a word they that refuse to come thither may as justly be termed profane persons as ever Esau was who because he was procul a fano far from the Sanctuary therefore farre from Gods protection Prov. 8. If blessed is the man that heareth him watching daily at his gates and giving attendance at the posts of his doors then cursed is the man that heareth him not daily watching at his gates and giving attendance at the posts of his doores but those that will not watch his gates nor attend his doors Solomon gives them this counsell Prov. 9. forsake your way yee foolish and yee shall live and walke in the way of understanding So I Part 2 passe from the Act present unto the Persons presenting Yee Yee The persons presenting are not onely the Romans but all true beleevers in all places and ages for though the Epistle be intituled to the Romans it will not therefore follow that it concernes us not for whatsoever things were written before time were written for our instruction hence it is that Saint James saith so speake yee and so doe as they that shall be judged by the Law of Liberty that is he will proceed according to his Word written Wherefore let us be circumspect and labour that our speeches and actions may be such that they may be agreeable to the Gospel God saith the Apostle shall judge the secrets of all men in that according to my Gospel there is not a word that Christ speaks but it shall judge Let us therefore pray that the Lord would set a watch before our tongue and before our Actions forasmuch as he speaks not in vaine that is judge that speaks saith Solomon Prov. 13. He that despiseth the commandement shall perish that is when God hath revealed his will in matter of duty for the direction of life for that he cals the commandement there now if a man come to despise this he shall certainly perish saith Solomon If any demand when doth a man despise the comandement When a man accounts a thing as nothing we say he doth despise it as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} despise not prophesying the word is account it not a thing of nothing account it not a slight matter therefore when in spirituall things a man accounts the Law of God below it selfe that is when hee maketh it not the chiefe direction of his life then hee accounts it as a thing of nothing and despiseth the Law which is praeludium perditionis the presage of perishing But these things I am compelled to leave to your meditations having sundry other points to handle I fall upon the next the Object Your Bodies In time of the Law it was not your owne Part 3 bodies but the bodies of others i the legall sacrifices were of cattell of sheepe of birds but now since Christ in time of the Gospel not the bodies of Beasts or any other but our bodies must be presented Aske me what is meant by bodies The mortifying of our lusts and rising againe to newnesse of life By Body is not meant the body only but the whole man body and soul so that a part is onely put for the whole We reade the like of the soul Ezeck. 18. The soul that sins shal dye that is body and soul so then in one word by Bodies is meant our selvs bodies and souls and al the parts and faculties thereof especially of the soul and her faculties First of the soul according to that of the Prophet With my soul have I desired thee in the night yea With my spirit within me will I seek thee early God is that which should be printed in the heart of a Christian man God and the name of God should be that upon which the affections of the whole soule ought to be fixed our place and seate in this world is as it were between earth and heaven heaven above us earth beneath us now the question is which way our heart looketh it may bee downe-wards to Iericho to the earth and the vanities thereof and so we shall runne a course of ruine and destruction it may be towards Ierusalem to Heaven and heavenly solidities and so wee shall run the course of peace and salvation Wherefore it is God we see that our soules should breath after nay our God hath made us for himselfe and our soules of themselves are restlesse till they returne to their God The soule is then in its perfection when it may truly be compared to a Circle A Circle is said to be a most perfect figure for this reason because the Line that beginneth in one point goeth round till it returne into the same so the soule of man is then in its greatest perfection when it returneth to his beginning to his God reflecting it selfe altogether backe againe upon his Maker till then the soule is in no quiet at all This the good man knows that there is no more rest for the soul out of God then there is for a stone in the Ayre hang but a stone in the ayre and doe but remove that that holds it there and it will never rest till it come to the earth so it is with the soule of man try it all fortunes and states and conditions in the world and it will rest in nothing till it come to its center his God to this purpose the father and the sonne are fit examples first David Psal. 144. having prayed for many temporall blessings in the behalfe of his people that their sonnes might be tall and valiant their daughters amiable and faire their oxen strong and laborious their sheepe fruitfull that there might be no invasion by forraine enemies nor any lamentation in their streets at length windeth up all with this conclusion Blessed are the people in such a case no more but blessed are the people in such a case when his soule enjoyed all that it could desire it was still restlesse therefore in the last part of the 15. verse hee comes upon the necke of his conclusion with words of correction correcting his former speech and revoking his words as if hee had spoken otherwise then well Yea rather saith he Blessed are the people that have the Lord for their God Now not till now his spirit is at rest his soule being fixed upon the Lord his God So Solomon when he beheld all the workes of his hands and the delights of his life passed this censure upon them