principal use thereof which is that men should make serious and timous preparation for Death Judgement and Eternity And for this end because that which mainly diverts Men from this study is the apprehension they have of much pleasure in things Earthly Therefore he doth First By way of concession yeild to Men that there is some sweetness and pleasure in the injoyment of Creature-comforts For by the Sweetness of the Light and pleasantness for beholding the Sun are meant all the Comforts of this present Life which make it Sweet and Pleasant Next Upon supposition that Men have never so long a Life and the same never so much sweetned by the injoyment of Creature-comforts he presseth upon them that they should remember Death as certainly abiding them and consequently prepare for it For by the days of darkness which are many is chiefly meant the state of Death so called because under it Men are deprived of those Earthly Comforts which are set orth by the pleasantness of the Light and sweetness of beholding the Sun And by the same also may be understood the Eternity of the Wickeds Torment because that is most fitly signified by the many days of Darkness and the consideration thereof is most powerful to stir up Men to prepare for Death Thirdly He passeth sentence upon those Earthly Comforts which so take up the Hearts of Men that thoughts of Death are banished while he saith all that cometh is Vanity the meaning whereof is that all Creature-comforts without the spiritual and sanctified use of them whereby Men are led to Comforts of a higher nature are empty of any true satisfaction they are fading and useless in order to a Mans true Happiness Hence Learn 1. Though the Lord might justly have made this Life bitter and a begun Hell to all the posterity of Adam and doth see it fitting to imbitter it to some of his own dearest Children that they may long for a better Job 14.13.14 And to others that they may be punished for seeking their Happiness in this Deut. 28.28 yet generally he hath imprinted sweetness and comfort on Mans Condition here that he may prove himself bountiful to all incite them to his praise and lead them to Repentance Man hath himself to blame for any bitterness that is in his Lot For that the Lord doth afford matter of Sweetness and Comfort to every Man is imported in this concession Truely the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun 2. Though the choisest of Earthly Comforts are to be undervalued in comparison of those that are Spiritual and Heavenly and as Men satisfie themselves with them for their portion yet in themselves and in reference to the use which Man should make of them viz to be thereby incouraged in his Masters service and induced to seek after Comforts of a better nature they are to be esteemed of and commended For so doth Solomon here commend all lawful outward Comforts while he saith truely the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun 3. When the Lord prolongs a Mans Life and gives him many outward Comforts and few crosses along the same he is then very ready to forget Death and Eternity and neglect to prepare for them and the nearer he draw toward them to be the more unmindful of them therefore the Spirit of God finds it necessary to mind Man in this case of Death and Eternity But if a Man live many Years and rejoice in them all yet let him remember the days of Darkness 4. It is Mens Wisdom timously to intertain thoughts of Death and Eternity and while they have health and their natural Spirits are vigorous to set about Duties wherein true preparation for these doth consist and to mix thoughts of that kind with the most pleasant passages of their Life that they may be kept from excess in the use of Earthly delights and may not put off such thoughts and duties as Melancholious and painful till Death and Eternity be drawing near For as appears by the following purpose this exhortation is mainly directed to such as have much of their time before them yet let him remember the Days of Darkness for they shall be many 5. The comfortless estate of wicked Men after Death and the duration of their Torment so far as Men in their thoughts can follow the same along Eternity should be often and seriously thought upon by all that would spend their time aright that so for momentany sinful pleasures they may not adventure upon those many days of Darkness For by this expression is mainly represented the comfortless state of wicked Men to all Eternity let him remember the days of Darkness for they are many 6. How prosperous and successful soever the event of outward things may be to an unreconciled Man even though he should have all the hopes and desires of his Heart all will prove empty of true satisfaction to him and therefore while things of that sort such as Riches Honours and pleasures are coming never so fast upon him he should still be thinking them empty of satisfaction and evanid For how great soever his incomes be yet saith the Spirit of God to him let him remember that all that cometh is vanity Ver. 9. Rejoice O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the way of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee into Judgement 10 Therefore remove sorrow from thy heart and put away evil from thy flesh for Child-hood and youth are vanity HEre the Preacher doth particularly apply his former exhortation anent timous preparation for Death and Eternity to Young Men who are most prone to put off the thoughts thereof and most bent upon their Earthly pleasures And so labours to stop them in their violent pursuit of these And this he doth First By a Holy kind of scorn and mocking of their Carnal Mirth a way of speaking which is often found in Holy Scripture and cannot be taken for any approbation or allowance of Men in their sinful Pleasures much less a provocation of them to more of that kind But is made use of 1. To bring forth to Men the language of their own Hearts and that which one of them speaks to another so that Holy Irony of the most Holy Gen. 3 22. Behold the man is become as one of us c. is made use of to represent to Man his boldness in Sin and what a height of Wickedness his heart intended 2. It is used to suggest to Mens hearts what in justice they may expect if they go on in their sinful ways after warning even no less than to be given up judicially by the Lord and to have this Language spoken to them by him in his great displeasure for we find also this form of speech used to Men who are
AN EXPOSITION WITH Practical OBSERVATIONS UPON THE BOOK OF ECCLESIASTES Written by Mr. ALEXANDER NISBET Minister of the Gospel at Irwin EDINBVRGH Printed by George Mosman and are to be Sold at his Shop in the Parliament Closs MDCXCIV To the much Honoured WILLIAM NISBET OF DIRLETON SIR THE Author of this Exposition having Named Sir John Nisbet of Dirleton for Patron of it as a Person of great worth whose Friendship had been very useful to him Upon the decease of that Eminent Lawyer That Title designed for him cannot with more Equity be Addressed to any than to you upon whom he hath entailed his opulent Estate And your having received a great part of your Education under him and that sincerely Devout Lady now his Relick a genuine Scion of a Noble and Religious Stock with the Evidences you have given of answering their expectation by an early Inclination to a Sober and Vertuous Life and a magnanimous Contempt of vain and sinful Pleasures These assure me you will intertain this New Heir-ship not as an idle Ornament to your Closet but as a notable Antidote against the Snares and Charms of these Honours to which your Vertue and the affluence of your Fortune seem to pave the way To prepare you for a cautious Encounter with these you have here an accurat Map of all the Kingdoms of the World and the Glory thereof drawn originally by the Divinely-inspired Pen of Solomon a Wise King and a Judicious Preacher The Author only illustrates it with Doctrines and Uses Here you may survey these unfortunat Islands of Honour Wealth and Pleasure upon which many have made Shipwrack of their most Holy Faith And when you find this inferiour World too low a Situation for true Paradise and too barren a Soil to produce satisfaction to a Heaven-born Soul lift up your panting Heart to the undiscovered Glories of the higher House the Habitation of Angels and the Saints everlasting Rest where you will not need Commentaries upon a vain World and a deceitful Heart to Arm you against Mistakes and Disappointments For there the Preacher will turn Praiser Annotations will be silenced with Allelujahs and Vanity and Vexation of Spirit swallowed up in fulness of Joy and Pleasures at Gods Right Hand for ever That these may be your never-fading Inheritance after ye have tasted the greatest Happiness this World can afford is the unfeigned Prayer of SIR Your sincerely devoted Servant Ja Nisbet To the READER CHRISTIAN READER IF thou hast perused the former Labours of the Author of this ensuing Treatise thou wilt readily be convinced that this Peice of his needs no Letters of Recommendation these former Labours of his having been so universally acceptable and to my certain knowledge now much desiderat both at Home among our selves and also in our Neighbouring Nation And no wonder for whoever have seen and diligently perused these his Labours have therein had a proof of the Author 's great Judgement and singular dexterity in Opening and Expounding the Scriptute Yet Custom hath made an Epistle of this nature some way necessary and those concerned in the Publication have laid it upon me because for the present I labour in the same part of the Lord's Vineyard where the Reverend Author now with the Lord formerly laboured Therefore though I have had no small Aversation from this Undertaking partly from my own Unfitness and want of Qualifications sutable and partly from the sense I have how litle my Testimony can add to the Esteem of the Works of such a Man and partly also because such an Appearance is contrary to my own Genius and Inclination yet I have been necessitat to overcome this Aversation And my great Encouragement thereto is what I have already mentioned that the Author does not need my Recommendation his own Works Praise him in the Gate and his Praise is in all the Churches so far as his Works are known That therefore which I have mainly to do is to assure thee that the following Treatise is the genuine Work of the same Learned and Pious Mr. Alexander Nisbet who wrote the Exposition of the two Epistles of Peter And except the Arguments to the several Chapters was periected and made ready for the Press before his Death And had long since come abroad into the World if it had not been for some Assertions the Author hath upon Chap. 8.4 Concerning Obedience to supreme Powers which did not relish with the late Times wherein Supremacy and Absolute Power were screwed up to the greatest height And it may rationally be supposed that this Peice of his is not less Elaborat consequently will not be less Acceptable than the former seing it is his Second Essay of this nature and we usually say Secundae Cogitationes meliores And as Solomon is with good ground judged to have Writt this Book in his Old Age when he had taken a more serious View of his past Life so it is certain the Reverend Author wrote this his Exposition thereof in his Old Age at least in the latter part of his Days when he had taken a Review of his by past Life as he was indeed a very serious Observer both of his own Life and of the Passages of God's Providence about him yea and a recorder of both though he did this in a Character at that time known to none but himself And it is not improbable that his pains and labours upon this Subject through the Blessing of God did contribute not a little to that weanedness from the World and all its vain Pleasures and Delights to which in agreat measure the Author attained And which did so notably fit and prepare him for his great Change and made his passage from this Life to a better sweet easy and comfortable that I remember I have several times heard that eminently worthy and Pious Minister Mr. Gabriel Cunningham speak of it both with delight and admiration I do therefore perswade my self Reader that if thou be a person who wouldst gladly have thy Heart weaned from the World and be above the vain pleasures thereof and have thy Conversation in Heaven as a Stranger and Pilgrim in this Earth the consideration of this will have that influence upon thee as to make thee carefully peruse this piece and look to the Lord for his Blessing therewith that it may have the same effect with thee I am sure the Subject treated of is not only useful but highly necessary especially at such a time when notwithstanding of all that is through the whole Scriptures and particularly in the Book of Ecclesiastes held forth of the vanity and vexation of Spirit that is in all sublunary Contentments and delights And notwithstanding of all the pains of the Lords Servants in their Expositions on the Scripture and by Preaching to Rivet this Truth upon the Hearts of Men And notwithstanding of all the Experiences and Convictions Men have of this Truth by the many disappointments they meet with from the Creatures Yet
so few have their Hearts and affections raised to savour the things that are above But on the contrary many alace very many proclaim as it were upon the House tops that their portion is in this Life and that this World is their God And as it was the design of the Spirit of God in the enditing of this Portion of Scripture to take Men off from this that they might not spend their Money for that which is not Bread and their Labour for that which satisfieth not nor digg up to themselves broken Cisterns that can hold no Water nor weary themselves as in the Fire for very Vanity but set their affections upon the things above and upon God himself as their all sufficient Portion So I am perswaded the same was also the design of the Author of this Exposition And I am not without hope that through the Blessing of God this may be as to some the Fruits of his Labours therein But beside what thou hast heard that may make this Treatise acceptable to thee from the Author himself I must farther acquaint thee that this piece of his was both seen and approven as very worthy of the press by some Ministers of great Eminency and Note viz. Mr. James Fergusson his next neighbour and dear and intimat Brother with whom he usually communicat all his Labours of this kind and who also did the like with him And also Mr. Ralph Roger two so great names that they are above all Encomiums from me And a third who is also of great Judgement and discerning in such matters but because yet alive I both forbear any farther commendation of him and also the mentioning of his name who if he were not now at too great a distance might have been fitter for this task than I. There is only one thing that may seem to plead against the necessity and expediency of this piece's coming to light at this time which is there are so many Learned and elaborat Expositions and Commentaries upon this place of Scripture As Broughtoun Cartwright Beza Thomas Granger Mihael Jermin Joseph Hall William Thomson William Pemble Thomas Pitt John Cotton Edward Leigh Arthur Jackson Pools Annotations and those whom he makes use of in his Synopsis and many otherforreign Divines of all perswasions besides the former English Annotations which if they had been as well done upon all the rest of the Scripture as upon it might in my humble Judgement have saved the Learned Pool and his Continuators the pains of emitting their new Annotations This part is so well done that it hath been thought worthy to be Printed a part by it self And indeed worthy to be purchased by any who are not willing or are not able to purchase all the rest For though the * Dr. Heynolds Author was afterward a Bishop and I am no Friend to that office as it hath been and still is by some enhanced yet this doth not weaken the esteem I have for this and his other both Pious and Learned Works especially seing I understand that he never was a Persecuter but a person of great Moderation But to take off this Objection let it be considered that the worthy and Reverend Author of this ensuing Exposition as he had the benefite of most of all these expositions so he had through the grace of God the Judgement Sagacity and Dexterity to choose out of them what was most apposite and most consistent with the Analogy of Faith And even a Dwarf standing upon the head of a Gyant will see farther than the Gyant himself Consider likwise that the Lord hath given great Diversities of Gifts to his Servants and amongst others the gift and talent of Some lyes especially in the Richness of their invention Others in making more plain and intelligible the things which are invented by Others And whether the Author had not his share in both I leave it to the Reader to Judge upon perusal as likewise whether he had not considerable advantage beyond many for opening Scripture from his rare skill in the original Languages especially in the Hebrew wherein he greatly excelled Again it would be considered that the Authors Exposition of this part of Scripture as of the other he formerly expounded is in a way and method peculiar to himself with the rest of his Countrey men who went before him therein which is plainly and succinctly to open the words and then to raise Practical Observations from them and these for the most part very comprehensive having oftentimes both Explanations Cautions and Reasons and sometimes uses couched under them Lastly let it be considered that the Scriptures of God are so great a depth that they cannot be exhausted and when many have drawn there is still more for others to draw after them And so Rich a Mine that when many have digged there are still Pearles and these precious Pearles to be found after them Reader If thou be one that hast a real Hunger after thy Souls Food thou wilt not cast at it because it comes not to thee in a Lordly Dish but if otherwise I shall make use of the words of a Learned Writter in the like case and apply them to thee If thy Stomach be nice and squeezie and nothing will relish with thee but what is spurce and elegant there is store of such Composures in the World upon which thou mayest even surfeit thy curious fancy in the mean time there will be found some who will bless God for what thou despisest and make many a sweet Meal upon what thou loathest And now Reader I believe I have tempted thy patience long enough forgive me for this once and I dare almost promise that I shall not in haste do it again in this sort I have only one sute and requeist to make unto thee and I have done if thou doest peruse this piece and hast perused the Authors other Labours and Mr. Dickson and Mr. Hutchesons Labours of the same kind and remembrest that all these were Ministers of the Gospel in Irvin thou wilt from thence easily perceive that they in that place have had very burning and shinning Lights among them And indeed beside those they have had many other eminently Learned and Pious Men and great Preachers of the Gospel whose Memory is precious and Honourable viz. Mr. Scrimseour Mr. Hugh Mckail Mr. Thomas Garven the last two both afterward Ministers of Edinburgh Mr. Alexander Dunlop afterward Minister at Paisly Mr. John Park afterward Minister at Stranraer Mr. John Stirling before that Minister at Edinburgh and Mr. John Grant and it is like some others whose names have not come to my knowledge beside many other Learned grave and Pious Ministers who in our suffering times being put from their own charges came and resided in this place especially during the time of Mr. Hutcheson and Mr. Stirlings Ministry here By all which it appears that the people of this place have had a long and clear day of the Gospel among
Labour doth signifie For it is translated Perversness Numb 23.21 Trouble Psal 73.5 and Affliction Psal 25.18 which can he taken by any Child of Adam as he is in his Natural estate on in estrangement from GOD as Solomon had been who no doubt hath sad Reflections upon his former sinful course while he thus speaks for the Reclaiming of others And this fruitlesness of a Mans Labour he doth restrict only to things under the Sun that is of an earthly and temporary concernment on which Man spends his time and pains which should be employed about things above the Sun or of a heavenly and eternal concernment which are of a higher rise and nature and so are expressed by things above Col. 3.1 And as this Question hath the force of a Denial so hath it also of a strong Assertion of the contrary as the like Question hath in Scripture Gen 37.26 and so it hath this also in the meaning of it that there is unspeakable Loss and Disadvantage to Men by all the pains they take about Things earthly while they neglect to seek after Things that are above and the force of it is fully cleared by that Question of Christs What shall it Profit a Man to gain the whole World and loss his Soul Mark 8.36 Hence Learn 1. However Men that seek their Portion in this Earth may have abundance of outward success of their Labour Job 12.6 ond even more than their Hearts can wish Psal 73.7 Riches Honours and Pleasures which they esteem the only real and substantial Advantage that Men can have by their pains Hos 12.8 yet while they neglect the study of that excellent knowledge of GOD in Christ and the way how they may win him Phil. 3.8 9 10. which is the only gain of a Christian Phil. 1.21 they are so far from reaping any true Profit or Advantage which deserves to be called worthy or excellent as the word here translated Profit signifies that on the contrary their loss is unspeakable it being no less than the loss of their Souls and everlasting Blessedness for there is a Negation of any true Profit and an Affirmation of unspeakable Loss imported in this Question as was cleared in the Exposition What Profit hath a Man of all his Labour 2. Nothing is to be esteemed the true Profit of a Mans Labour of Body and Spirit but that only which will abide and continue with him and therefore his Profit cannot in reason be thought to consist in Earthly Pleasures which are momentary Job 26.5 nor in Riches which take Wings Prov. 25 5. nor in worldly Glory which descends not after him Psal 49.17 but is only to be placed in fellowship with Christ which may be in some measure continued with him along the course of his Pilgrimage here Cant 8.5 Psal 89.15 Heb. 15.5 and shall never be interrupted hereafter Rev. 14.4 For this expression What Profit hath a Man of all his Labour may be translated What is there abiding or remaining to Man of all his Labour c. 3. While Men remain in an unrenewed state or being renewed live in estrangement from GOD they are so taken up with their present sensible satisfaction esteeming nothing else to afford them such Profit or Pleasure as they apprehend to find in their Idols Gen 25 32 Cant 5 3 that they never put their own Hearts seriously to consider how fruitless their pains are in order to their true Blessedness not how unspeakably great their Loss is by remaining in that condition whereby they are holden fast in it till the Lord powerfully change them Isai 44 20. For the Spirit 's urging Mens Consciences with this Questions imports them utterly averse from pondering it till he put them to it What Profit hath a Man of all his Labour wherein he laboureth 4. It is the serious consideration of the unprofitableness of Mens Labour about Things earthly as to the making of them truly happie and of the unspeakable Loss they sustain by their pursuing these things neglecting in the mean time the study of Reconciliation and fellowship with GOD which the Lord useth to bless for reclaiming Sinners from their evil wayes and for continuing and increasing a penitent frame of Spirit in them that are reclaimed For as Solomon represents both these in this question that he may reclaim Sinners from following lying Vanities so doubtless he doth thereby renew in his own heart the exercise of Repentance for his own former folly What Profit hath a Man of all his Labour wherein he laboureth 5. What ever be the kind of Labour that Men unrenewed or estranged from GOD can exercise themselves in whether it be about Civil or Religious Imployments the same is all alike unprofitable to them as to the bringing about of any true Happiness or Contentment to them and is both their Sin and their Misery though they change their Labour never so oft they can never find any Profit in it their Plowing is Sin Prov. 21 4. and so is their Praying Prov 28.9 And therefore all will increase their misery For this word whereby their pains of what sort soever are set forth signifies Perverse or wicked Labour wearisome and spending Toil and Travel What Profit hath a Man of all his Labour which he taketh under the Sun 6. There is no question to be made of excellent Advantage and abiding Fruit to be had of that Labour which GOD's special Grace enables Men to take about things that are above the Sun such as the Favour of GOD and everlasting Blessedness For the question is only What Profit hath a Man of all the Labour he takes under the Sun Verse IV. One Generation passeth away and another Generation cometh but the Earth abideth for ever Verse V. The Sun also ariseth and the Sun goeth down and hasteth to the place where he rose Verse VI. The Wind goeth toward the south and turneth about unto the north it whirleth about continually and the Wind returneth again according to his circuits Verse VII All the Rivers run into the sea yet the sea is not full unto the place from whence the Rivers come thither they return again THe second Argument to prove the Vanity of Things earthly and to wean the Hearts of Men from seeking Happiness in them is here taken from the frail and fading condition of man who cannot abide long to enjoy these things though there were some Profit in them which he denied in the former Verse and therefore they must be vain in order to his chief Happiness And this he First asserts while he saith One Generation cometh and another goeth By one Generation he means the whole company of Men and Women living together at one time as the word signifies Psal 12 7. By the passing away of one Generation and the coming of another is meant that all the Men now living are in a continual motion departing away from their earthly Enjoyments and that there is another Company coming up in their place to
Prov 6.10 the advantage and sweetness whereof is unspeakable 1 Cor. 2.9 But doth esteem the easiest and sweetest Duties of Religion intollerably painful Mal. 1.13 Yet will he spend and waste himself in pursuing perishing Trifles by so much toilsome Labour as neither himself nor any other can sufficiently express for so saith the Spirit of God here speaking of that painful Labour which men take about earthly things Man cannot utter it 3. However natural Men while they are pursuing after Earthly Contentments as their chief Good do foolishly imagine that if they had some further measure of them they would then be satified Luk. 12 18 19. Yet such is the curse which the Lord hath put upon all Earthly things sought after as a Mans best portion that his unsatisfaction after attainment of them is no less then it was in the pursuit but rather still growing as Thirst doth in some Distempered Persons by Drinking Till lost Man close with God reconciling himself to him in Christ till he in some Measure by Faith see him reconciled and hear the joyful sound of his Spirit speaking pardon and Peace through the promises had he never so great plenty of sensible delights in themselves never so ravishing this may still be truly said of him The eye is not satisfied with seeing nor the ear filled with hearing 4. All the toil and wearisome Labour that unrenewed Men have in pursuing Lying Vanities and all the unsatisfaction and Loathing they have in the enjoyment of them doeth never a whit divert them from spending themselves yet further in the pursuit of such things till once the Lord let them see better things worthy of their Spirit and pains and incline their Hearts to pursue these for here the Spirit of the Lord sets forth every unrenewed Man as it were still Gazing upon unsatisfying Objects and still harkening greedily to the voice of Satans Temptations and his own corruption perswading him that there is Happiness to be found in these things Although he find unspeakable wearisome Labour in his pains about them yet he still Labours that way and his Eyes and Ears are bent upon them though it be thus with him his Eye is not satisfied with seeing nor his Ear filled with hearing Verse IX The thing that hath been it is that which shall be and thâ—â— whic◠〈◊〉 is that which shall be done and there is no new thing under the Sun Verse X. It there any thing whereof it may be said see this is new it hath been already of old time which was before us THese words contain the fifth Argument to prove that Happiness cannot be had in things Earthly and therefore that mans endeavours to find it in them must be Vain the force of it is that as all who have formerly sought after contentment in the Creatures neglecting the Study of Reconciliation and Fellowship with God have met with nothing but much Toil and Vexation without any true satisfaction as hath been shown in the former verse so is it the constant Determination of God that it shall fare the same way with all that shall try the same course neither shall any now living or that are to live afterward find any new thing in these earthly delights Both the Idols whith men can pursue called here the thing that hath been and the Courses they can take for attaining to them called that which is done being the same for Substance with these which have been before ver 9. And the more to convince men hereof He puts it to the Conscience of every one to condescend if they can upon an instance to the contrary while he saith is there any thing whereof it can be said See this is New Importing it impossible to show any such thing and because every man seeking his Happiness in this Earth is strongly Apprehensive of better success in his way than these have had who lived before him the Preacher doth again assert the contrary in the close of ver 10. So that his denying any thing to be new under the Sun and affirming that whatever is now hath been already is not to be understood of things Spiritual and Heavenly such as are the new Works of God in the second Creation about the Conversion of Sinners which are all new 2 Cor 5 17. Nor of the Mercies of the Lord daily renewed to his own Lam 3.22 Which though they be the same for kind and substance with what have been before yet have they still a new Relish and Ravishing sweetness to the Souls of his People Ps 20.3 As if they had never been before Nor is this to be understood as if there were not new wayes of Dishonouring God daily invented by Satan and mens Corruption Judg 5.8 and new Aggravations of mens Sins daily multiplying Jer 2.10 11. c. Neither yet as if Solomon had thought that there were not after his time many new and strange things to fall forth in the future dispensations of Gods Grace and Providence Jer 31.22 Nor can the expression be understood of lawfull Arts whereof some had been newly invented before Solomons time Gen 4 21 22. and others have been for the great advantage of humane Society found out since his time as experience showes But thir expressions are to be understood according to the Scope and subject matter in hand As. 1. That there is no new earthly delight to be found out by man beside one of these three Idols Pleasure Profit and Honour which the men of this World have always since the beginning been Worshiping Nor 2. Any new course to be found out for attaining these the like whereof for substance and no less effectual for the end hath not been essayed before of both which the Preacher giveth instances afterward Nor. 3. Any new success of these courses to be expected but the same disapointment and vexation of Spirit which men have found of old in pursuing these same Idols after the same manner whereof he spake in the former verse And this Argument to reclaim vain Man from his sinfull courses is the same in substance with that which the Lord by his Prophets frequently makes use of with his People taken from the disappointment and vexation their Fathers had found to deter their Children from their Profane and Idolatrous courses Jer 16 1â— and else where conceit of their own Wit for effectuating their woful designs as if they had found or could yet find out new ways of attaining to their Idols and could make their contentment in things Earthly so full as never any did before nor shall easily do after them for the words may be safely taken for a refutation of such imaginations in Men who as it were think the former ages have been short sighted in the matter of finding out Happiness in things Earthly and that now they will easily find out new and more excellent delights and new and more effectual wayes of attaining to them in all which they are here by the Spirit
of God contradicted while he saith The thing that hath been it is that which shall be and that which is done is that which shall be done and there is no new thing under the Sun 2. Whatever new delights Satan and Mens corrupt Hearts may propose as attainable and whatever new ways of dishonouring God they may invent for attaining to these Idols yet men shall be sure to find all the Earthly delights they can pursue and all the courses they can invent for attaining to them the very same with these that others have followed before unsatisfactory and having a sting in their Tail so that men following their lusts are but pursuing the old Shadow which many thousands after their weariness in the like pursuit have found to be such they are but licking up the old vanity which the burden'd Consciences of wicked men who lived before have at least under trouble and at Death cast up with much pain and loathing for in this sense there is no new thing under the Sun how strong soever mens groundless apprehensions be to the contrary It hath been already of old time which 〈◊〉 before us 3 In order to the true contentment and solid saâ—â—â—â—â—ion of mans Soul it is requisit that there be a newness as some Happiness to themselves for of this they are here threatned to be deprived There is no Remembrance of former things neither shall there be any Remembrance of things that are to come with these that shall come after 4. This Oblivion of Men and their Actions which the Lord threatens as a punishment of their forgetting things necessary for his Glory and their Souls Good and of their imagining Happiness in so vain a thing as other Mens remembring them and their Actions after they are gone should wean their Hearts from Earthly Contentments as their portion and make them Study by all means to be of the number of them whose Memory is Blessed Prov 10 7. And who shall be with God and His Saints in Everlasting Remembrance Ps 112.6 For As an Argument toward this Scope is this here brought in There is no Remembrance of former things neither shall there be any Remembrance of things that are to come with those that shall come after 5. Let Men weary themselves never so much in going from one thing to another seeking after an Earthly Happiness the Lord hath determined to blast all their Enterprises and to oppose himself to them in every course they can take for their satisfaction beside the Study of Reconciliation with himself and living in his Fear and Obedience for after he hath disappointed them all along their Life of desired satisfaction in their several Idols as is expressed in the former Words he declares here that he resolves also to cut off that which they imagined to have after Death There is no Remembrance of former things neither shall there be any Remembrance of things that are to come 6. If Man did Remember the former Courses that others have taken for attaining satisfaction in things Earthly together with the sad dissappointments that God hath made them to meet with in their way whereof they may be kept in Remembrance by the Study of the Scriptures and Observation of Providences they might thereby be keept from looking upon any Earthly delight they can propose to seek as if it were new and from imagining to fall upon any new course which may prove more successful for attaining to it than hath been taken by others before who have been all disappointed for as was touched in the Exposition this verse may be taken for a Reason of that which is supponed in the former Argument to wit that Men apprehend a newness in their Idols and that they may fall upon new and more effectual wayes of attaining to them than others have done before this I say may be taken as a Reason of their so doing even Mens forgetfulness of what is past Importing that if they did remember Gods dissappointing others following the same Idols in the same way that themselves do this Remembrance of former things might be a mean to divert them from insisting in that way but now they look upon their Idols as if they were new for there is no Remembrance of former things and others also will go on the same way because neither shall there be any Remembrance of things that are to come with those that shall come after Verse XII I the Preacher was King over Israel in Jerusalem XIII And I gave my Heart to seek and search out by wisdom concerning all things that are done under Heaven this sore travel hath God given to the Sons of Man to be exercised therewith XIV I have seen all the works that are done under the Sun and behold all is Vanity and vexation of Spirit HEre is the Seventh Argument taken from the Preachers own Experience the sum of it is that after his most painful and Serious Study to see the utmost that Mans wit could attain unto for the bringing about of any Happiness or true contentment to him while his affections are not set upon things which are above he had found by Experience that all comes to nothing but disappointment and Vexation And that this Argument from his Experience may be the more forceable he doth first hold out several considerations of himself and his Study to add weight unto it As. 1. That he was advanced both to Ecclesiastick and Civil Dignity and that over the People who were the only Church that God had in the World and so was not only obliged to this Study that he might profit the Church he being called to be a Preacher but singularly fitted with many Advantages for furthering himself in his Studies he being a King and that in Jerusalem Verse 12.2 That this Study of his was not by constraint but that his Heart was applyed and strongly inclined to it He gave his Heart unto it 3. That his inclination was followed with Variety of pains one degree of diligence being added to another in the use of all means for attaining to clearness in this great question wherein true Happiness doth consist he gave his Heart to seek and search 4. That this his Study was guided and ordered by that habitual Wisdome which God had given to him in an extraordinary measure above all other Men. 1 Kings 4.29 5. That in this acurate enquiry of his none of the Creatures or Works of God about them that might in his apprehension contribute any thing for making Man Happy had escaped his consideration And next he doth hold forth two Experimental Observations of his as the result of this his most painful and acurate Study 1. That this painful and Laborious way of acquiring any measure of right and sound knowledge is imposed by the Lord upon Man to be a humbling Exercise to him as the Word translated Sore travel signifies the more to convince him of his natural Misery Verse 13. 2. That upon a serious Survey
be made streight and that which is wanting cannot be numbred Verse 16. I Communed with mine own heart saying Lo I am come to great Estate and have gotten more Wisdom than all they that have been before me in Jerusalem Yea my heart had great Experience of Wisdome and Knowledge Verse 17. And I gave my heart to know Wisdome and to know Madness and Folly I perceived that this also is Vexation of Spirit THe preacher giveth here a second Instance of the weakness and Insufficiency of Mans Wit as it is Exercised especially about things Morall or the practical affairs of Men to direct him how he may recover his lost happiness the sum whereof is that himself after much pains taken to see how far a Mans wit without the special Illumination and conduct of the Lords Spirit can possibly lead him right and how far it ordinarly leads him wrong in reference to the matter of his true Happiness he had found the Issue to be nothing else but Vexation and sorrow instead of true contentment And this may be taken for the Ninth Argument to prove his Scope Now that this Instance from his own Experience may have the more weight he doth first show how he did acquire it not by a slight and careless inquiry but by his most Serious communing or deliberating with his own Soul Secondly he showes what Advantages or Furtherances he had to fit him for profiting in his Study and did reflect upon for his encouragment therein to wit 1. Much Worldly Greatness such as Riches Honour and the like for however most abuse these things yet it appears that he made them his encouragment in his Study 2. Rare inward qualifications such as Wisdome which being considered comparativly made him to excell all that had been before him or as it is in the Original before his Face in Jerusalem And experience of Wisdome and knowledge which is acquired by observation of particulars and bringing of knowledge to practise Thirdly he specifyeth the Object of this Serious Study of his to which he did apply his heart being incited by these Advantages And that was 1. To know Wisdome whereby cannot be meant his Study of saving knowledge as a renewed Man for that Study could not be censured as he doth this in the following words that it proved Vexation and encreased his greif seing himself had declared Prov. 2 10. and 3.17 that that Study brings much Pleasure and Peace to the Soul but by this Wisdome which he Studied to know is meant the wisest of these courses that the wit of a Man unrenewed and destitute of the speciall guidance of Gods Spirit can sett him upon for attaining Happiness especially the Exercise of his wit in the Study of Morall vertues such as Equity Charity Meekness Temperance and the like although even this Wisdom as he Studied it was subservient to his progress in saving knowledge 2. His Study was to know Madness and Folly whereby he doth not mean that he studied to know the case of these who are deprived of the Exercise of natural Reason seeing such are often very free of Vexation nor doth he speak here of his Sudy of the Wickedness and perversness of his own Heart in order to the mortifying thereof because that Study also is Blest with much Peace and quietness of Spirit But by this Madness which he Studied to know is meant these violent sinful courses such as oppression unjust conquest and the like which Men take for attaining to Worldly Riches and Honours and wherein wicked Men use to Glory as if they were renouned by them as the Word signifies and by Folly these sensual and Beastly pleasures whereunto Carnal Men give up themselves He studied the outmost in both these courses which might seem to promise or bring about any Happiness to Man and this he did that he might the more effectually convince all that true Happiness was not to be found in these wayes And Fourthly He passeth the same Sentence and censure upon these courses which he did upon the former viz. that the outmost that any Man neglecting the Study of Reconciliation with God in Christ and of Living in his Fear and Obedience can attain unto whether in the Exercise of Moral vertues or by giving himself up to the satisfaction of his Fleshly Lusts shall be so far from bringing him true Happiness and contentment of Spirit that on the contrary it shall Eat up his Spirit and as the original word signifies consume it with Vexation at Last From this purpose Learn 1. They that would reclaime Sinners from pursuing their Happiness in things Earthly must not think it sufficient to inlarge themselves in General Doctrine proving that all Earthly things are Vain and unable to bring about Mans Happiness but must give particular instances of them especially of these things wherein the greatest show of Happiness is and wherein Men do most diligently pursue it and must Labour to convince them of the Madness and Folly of their way in pursuing of it in these seeing that Doctrine which Men will be pleased with in the General they will not willingly apply to themselves in particular 2 Sam 12.5 For after that Solomon hath by many Arguments in the former words proven in General the Vanity and insufficiency of all the Creatures and Humane endeavours about them to lead Man to his true Happiness he doth here and in the three verses immediatly preceeding give particular instances of these courses which have taken up the best of natural Men wherein they do most strongly apprehend their Happiness to be and do most eagerly pursue it to wit the Study of the Workes of Creation and Providence of which the former instance is given and of things moral and the practical affairs of Men whereof this is mainly to be understood I communed with my own heart saying Lo c. 2. They that would make progress in the Study of that knowledge which may be profitable for themselves and others in order to the attaining of true Blessedness as they must be much in consulting of the Word Ps 119.24 And of the Spirit for light John 16.13 And of others also who can give them information in that way Jer. 50 5. So must they not neglect to Commune with their own Hearts by putting them to ponder what the Word holds forth for their direction in that way Luk. 2 19. To bring to remembrance what they have formerly Learned of it Rev 3.3 To consider the wonted Goodness of God to them which may engage them to walk in his way Ps 77.6 c. To find out Grounds of comfort against their discouragments Ps 4 4. And frequently to consider the hazard of mistaking the way or sitting up in it Heb 4 1 For Solomon while he was upon such a Study as doubtless he made use of other Means so he was often speaking with his Heart as the words are in the Original which are here translated I Communed with my own Heart
heart to despair of ever finding Happiness in them ver 20. Especially considering that men of the greatest parts behoved to leave all their Purchase to others that never took pains about it ver 21. Which course he censures also as Vanity and as a great evil both of sin and punishment ver 21. Of which censure he gives this reason that man by all his outward pains and inward vexation about earthly things is so far from any real profit or true comfort that on the contrary he shall have sorrow and grief and by his violence in this pursuit bereave himself of his nights rest ver 22 23. And this also he censures to be vanity that a man should thus torment himself in so hotly persuing after that which can hardly be overtaken and if overtaken cannot give him comfort but really grieve him And 7. In the last 3 verses of this chapter to clear that the intent of this Doctrine concerning the vanity of earthly things in order to true Happiness was not to deprive men of the lawful use and comfort of the creatures he doth before he proceed further in that subject give a short sum of the true Happiness which is attainable in this life Where 1. He discovers somewhat of the nature of that true Happiness attainable in this life about which he had ver 3. inquired so much being afterward to give a fuller description of it to wit That it consists much in a sweet conjunction of these two the one 〈◊〉 relation to the Body is the sober and cheerful use of all lawful earthly delights The other relating to the inner man is that the soul injoy some Good suteable and satisfactory to it which can be no other that the chief good ver 24. Which he confirms from his own knowledge ver 24. And from the advantages he had as of injoying creature comforts so of opportunities to seek and improve them beyond many others ver 25. 2. The more to conciliate mens respect to and endeavours after this true Happiness he describes both the blessed condition of them that search after it ver 26. And the miserable condition of them that neglect it ver 26. By all which it is evident which is the scope of the Chapter How insufficient the persuit and injoyment of earthly Delights is to afford that true Happiness which is needful for man Ecclesiastes Chap. II. Verse I I said in mine heart Go to now I will prove thee with Mirth therefore enjoy pleasure and behold this also is Vanity II. I said of Laughter It is mad and of Mirth what doth it SOLOMON having proven from his own Experience the insufficiency of the natural Mans understanding improven to the outmost in the contemplation of all Created things and humane endeavours about them for producing the least degree of true Peace and Happiness to him while he remains a stranger to fellowship with God he doth here give a further instance from his own Experience also to prove how far short the use and enjoyment of the choicest of created delights is to bring him any nearer to that Happiness which he seeks after And for this end he doth First relate with how much deliberation and with what bensill of Spirit he had pursued sensual delights and by repeated commands had prest his own Heart as if it had been too slow in the pursuit to try the outmost that creature comforts could do for satisfying of him Go to now saith he I will prove thee with Mirth therefore enjoy pleasure whereby cannot be meant his provocking of his Soul to spiritual Mirth and pleasure in Communion with God and in his Praises which was the Exercise he should have been upon as his Father had been often before him for that would have had a sweeter Issue and more comfortable effects than he found this to have in his own Experience therefore by this Language of his to his Heart is signified his giving up of himself to the excess of Earthly and sensual delights which now he is relateing with grief And this Communing with his Heart seems most fitly to be referred to the beginning of his defection from God as being that frame of Spirit whence his more grievous falls had their rise whilst he was neither enjoying that spritual Soul-ravishing pleasure and Mirth which sometimes he had in fellowship with God especially when he Wrote that excellent Song of Songs for then he could not have perswaded his Heart to seek pleasures of another nature nor yet was come to that hight of Wickedness which he was left unto before his recovery as appears by comparing this verse with the third where he saith that he was acquainting his heart with Wisdom his Heart was only beginning to be Inflamed with the love of sensual delights and his defection from the Lord fast growing Secondly That all who read this may take it for a penitents relation of his former sinful frame of Spirit and so may be affraied of falling into the like before he inlarge it further he subjoyns his Censure of it inviting all to consider that the Issue of this dangerous resolution of his to pursue Carnal pleasures had proven to him in his sad Experience nothing but emptiness or disappointment of any true satisfaction Verse 1. And Thirdly He inlarges that censure which he past when he came to himself as a true penitent upon his former sinful frame considering it both as it did break out visibly in the expressions and gestures of the outward Man here called Laughter and as it did affect his heart within while he delighted himself in sinful speculations which he calleth Mirth pronouncing the former to be Madness or as the word signifies vain Glorious Boasting of that which is matter of shame to any endued with the Exercise of Holy Reason and the Latter to be of no worth or doing nothing at all for bringing to Man any true satisfaction but rather much to the contrary And that Men transported with their pleasures may be made apprehensive that this will be the Issue of their course he useth a very moving strain of Speach directing the same to that Idol Pleasure and that by Interrogation what doth it or what doest thou Thereby as it were giving a challenge to the Conscience of all sinful Men to condescend if they be able and the expression imports they are not upon any true profite they have by their way Hence Learn 1. As the Lord hath given this preeminence to Man above all other Creatures in the World that he can reflect on by his by past temper and Actions and Commune with his own heart for the Future which he should make use of for restraining himself from sin Neh 6 11. For reclaiming himself therefrom when he is fallen into it Jer 8 6. For encourageing his heart in duty Ps 42 5. Especially to trusting in God Ps 16.2 And to praise him Ps 103.1 In which and the like places there are Holy Soliloquies of a
Christian with himself so when the Lord is provocked to withdraw His Gracious presence Man can do nothing but abuse this priviledge to the blowing up of his own corruptions and encouraging his Heart to Courses destructive to his own Peace and comfort and which will prove bitterness to him in the Latter end for thus was it with Solomon at the time to which he here Relates while the Lords Spirit was withdrawn and he was entering upon a course of defection from the Lord I said in my heart go to now I will prove thee with Mirth therefore enjoy Pleasure 2. Even these whose Souls have been sometimes ravished with spiritual Mirth and delight in God and have very long enjoyed those pleasures that are Heavenly even they by their falling lazie and secure Cant 5.2 Or waxing proud because of it 2 Cor 12 7. May provocke the Lord to withdraw so far that they will lose the impression of that sweetness they have formerly found and apprehend pleasure only to be had in Earthly delights and be so eager in the pursuit of these as if there were no better to be had So that these who have gotten much of their Youth and a great part of their Elder Dayes past over in the fear of the Lord and Fellowship with Him have Reason even unto gray Hairs and Death to be working out their Salvation in Fear and Trembling least these sparkles of unmortifyed Corruptions which have been long keept at under and are not quite extinct in the best may break out in a flame even in their old Age for this Man of whom we have Ground to conclude that much of his Youth and the great part of his Life was spent in fellowship with God is notwithstanding at this toward the evening of his dayes I said in my heart go to now I will prove thee with Mirth therefore injoy pleasure 3. What ever opposition there be in the Hearts of Men to sinful Temptations as somewhat of that sort may be found in the unregenerate from the clearness of their light apprehending the hazard of their sinful wayes Rom 2 15 Act 24.25 And much more must be in the regenerate in whom the seeds of Grace alwayes remain 1 John 3 9. Yet while the special Influences of the Lords Spirit which powerfully divert the heart from sinful speculations Ps 119 36.37 and actuate his Grace Cant 4.16 are suspended the corrupt part will so uncessantly incite and so imperiously command the whole Man to go over the Belly of that opposition that even a renewed Child of God is in hazard not only to be overtaken by the surpriseall of temptations and suddain motions of his Corruptions but deliberately to go after these especially such as promise to him much sensual pleasure How desperate is the Wickedness of the best Mans heart And how great that Mercy and Love of God that follows after him in such Courses and powerfully reclaims him For here Solomon setting forth that sinful frame of Spirit whence his gross defection had the rise represents himself speaking to his own Heart as if it had been slow in the pursuit of sinful pleasures and no wonder considering his great Light and former Experiences of much sweetness in Religious Exercises and urging it to go over all opposition for attaining to these I said in my heart go to now I will prove thee with Mirth therefore injoy pleasure 4. A true penitent will not only with grief call to mind his gross External Sins but also with what Bensil of Spirit he hath been carried on to them and will make Language of his sinful purposes that he may make himself more vile in his own Eyes and will not stand to publish the same when his so doing may restrain or reclame others from the like or prevent the despair of wakned Sinners affrighted at the sight of their own vileness and the disappointment of that satisfaction which they expected from their Idols for for these and the like ends doth this penitent Preacher reflect upon his own sinful temper and relate the Language of his heart in pursuing his Carnal pleasures concluding with all and calling others to consider that the Issue of such Courses is nothing but Vanity I said in my heart go to now I will prove thee with Mirth therefore enjoy pleasure and behold this also is Vanity 5. What ever use of corrupt Wit and Reason Men may have for accomplishing their sinful pleasures and increasing their delight in them the same is nothing else but Madness in Gods sight seeing they are but shareing of the beasts Happiness and while they express most Joy in the satisfaction of their Lusts they are but Laughing at their own Fetters whereby they are held Captives to the Devil and but like mad Men gathering fewel to that Fire wherein for their Carnal pleasures here called Laughter they shall for ever weep and gnash their Teeth I said of Laughter it is Mad. 6. As these who do most madly pursue their Sinfull pleasures cannot possibly condescend upon any profit they have by their so doing and yet are very hardly brought to consider that it is so so it is a prevailing way for Ministers to deal with People and for People to deal with themselves to put their Conscience by questions to condescend upon the Advantage they have by their way and sometimes to direct their speach to these Idols they serve as their God and as it were Examine them as Men do Theeves or Spyes that haunt their houses to see if they can show men which is impossible for them to do what profit they bring to them that serve them for as this question may be taken as put to Mirth it self or to the Conscience of the voluptuous Man concerning it what doth it Or as it may be read from the original what dost thou Imports that Mens sinful pleasures contribute nothing to their Happiness and true satisfaction but much every way to the contrary exprest before by Vexation of Spirit So it imports an impossibility of getting an answer condescending upon any true Advantage Men have by their sinful pleasures And this forme of Speach is used by Solomon to rouse the Consciences of Men that serve their pleasures and to convince them of their Madness in so doing I said of Laughter it is Mad and of Mirth what doth it Verse 3. I sought in my heart to give my self unto Wine yet acquainting mine heart unto Wisdom and to lay hold on Folly till I might see what was that good for the sons of Men which they should do under Heaven all the days of their Life SOlomon having given a summe of his sinful Resolution to pursue his pleasures which was in his heart when he first began to make defection from God with his sad censure thereof now being a penitent in the former verses He doth here give particular instances of the Courses he took for attaining to the same and First he doth further inlarge his pursuit
him from God and now being a penitent he judges his so doing to be nothing else but a taking hold of Folly I sought in my heart c. to lay hold on Folly 6. As Mens corrupt hearts left destitute of the special presence of Gods Spirit will incline them in some respects to the study of Wisdom while they are pursuing their Idols that they may manage their outward Affairs so as they may be the fitter to possess the sweetness they aim at in the injoyment of these Idols that they may be the more able to defend their way with shew of Reason to hide from others their defection from God and to keep their Reputation unstained So may the Lord vouchafe upon them even then the Exercise of Wit and Reason that he may make use of them to do somthing for his publick Honour before the World while they are doing him much dishonour privately and that he may ingage them the more when they come to themselves to employ their Wit for him For Solomon now estranged from the Lord while he was giving himself unto Wine and so laying hold on Folly was notwithstanding acquainting his heart with wisdome 7. Satan doth not at the first tempt Men to that hight of Wickedness which he intends to have them at afterward he will not only permit but incite them unto such a wise ordering of their carriage both in Civil and Religious performances as may hide from others the tendency of their way and silence for a time their own Conscience See 2 Sam 15.7 Prov 7.14 Counting it sufficient at first to get their Zeal in Religions duties abated and the delight of the heart drawen toward these things which may prove an inlet and occasion to further Temptations for thus was it with Solomon at the beginning of his defection from the Lord he sought in his heart to give himself unto Wine yet so as he acquainted his heart with Wisdom which may be understood both of his wise Managing the Affairs of his Kingdome and his visible respect to Religious Ordinances which afterward he shook off when he Established Idolatry 1 King 11.7.8 It is a great guilt in Men to allow themselves in every way of using lawful comforts which doth not desturb their Reason or make them incapable of manageing their civil Affairs and of ordering their External Cariage in Religious duties while in the mean time the bent of their heart is after their sensual satisfaction in the use of any Earthly delight though never so lawful for there is no ground to think that Solomon did so give himself to Wine that he turned a Drunkard or indisposed himself for managing his affairs Civil or Ecclesiastick in a prudent manner yea the contrary is intimated here while he saith that when he gave himself to Wine He was acquainting his heart with Wisdom and yet he saith now being a penitent that he was even then taking hold of Folly 9. A true penitent reclaimed from sin should impartially reflect upon and relate as is needful both how far he hath given up himself to pursue his Idols and what proofs of undeserved respect from the Lord he hath had continued with him and hath abused in the time of his defection that so he may be the more vile in his own Eyes the more thankfull to the Lord and ingaged now to imploy his wit and parts for him for Solomon being now a penitent relates both how far he gave up himself to his pleasures and how far the restraining Grace of God was imployed for him at that time not suffering him altogether to lose the Exercise of his Wisdome I gave my heart to Wine yet acquainting my heart with Wisdom 10. So easily are the sparkles of unmortified Corruption inflamed even with the very mentioning of sinful courses especially such as have much sensual pleasure in them that there is need with the mentioning of them to mention also the Folly Bitterness and hazard of them Therefore doth Solomon in the former words immediately subjoyn his Censure of his course as Madness to his expressing of his purpose to pursue his pleasures and here while he speaks of his giving himself unto Wine he calls it a taking hold of Folly 11. As there is some chief good to be attained in this life which every Man should seek after and do something every day of his Life for attaining to so nothing is to be esteemed that good but only that which Men may enjoy all their Days and which may be able to yeild them true comfort in all the variety of Conditions they can be in and this only the favour of God and fellowship with him in Christ by the Spirit is able to do Ps 34.12 c. For here Solomon supposes such a good to be and to be sought after while he saith till I might see what is that Good for the Sones of Men which they should do under Heaven all the dayes of their Life 12. Even these who have not only been determined and clear concerning that wherein Mans cheif good doth consist but have been long in posession and injoyment of it may be for a time so earnest in the pursuit of their sensual pleasures and so forgetful of what they have formerly found in fellowship with God that their chief good may be a seeking to them and any apprehensions they have of it may be that it is in these things that are most contrary to it For here Solomon expressing the end of his forementioned course speaks as a Man in the mist concerning that true good and as apprehending it to be in sinful delights such as Wine to which he saith he gave up himself while he saith till I might see what was that good for the Sones of Men which they shoud do all the dayes of their Life Verse IV. I made me great Works I builded me 〈◊〉 I planted me Vineyards V I made me Gardens and Orchards and I planted Trees in them of all kind of Fruits VI. I made we Pools of Waters in water therewith the wood that bringeth forth Trees VII I got me servants and maidens and had servants been in my house also I had great possessions of great and small cattel above all that were in Jerusalem before me VIII I gathered me also silver and gold and the peculiar treasure of Kings and of the provinces I got me men singers and Women singers and the â—â—ights of the sones of men as musical instruments and that of all sorts THis penitent Preacher having with grief related his former sinful purpose to pursue his pleasures he doth here reckon out what fair Advantages he had â—â—tting him for injoying as much thereof as any Man could expect to find or the choice and flower of all the Inferiour Creatures could yeeld unto him As. 1. His stately buildings of all Sorts which might serve not only for Commodious Habitation but for strengths against his Enemies and monuments of his power and greatness as may
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
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
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
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.
The Lord in Wisdom and much mercy to his Church and People hath moved the most eminent of his Saints to Registrate not only their own failings that were gross and visible but likewise some of their most secret sinful suggestions that others inferior to them may take warning to watch over their hearts and that Souls vexed with the thoughts of their own matchlessness in guilt because of such inward sinful suggestions as frequent their hearts may thence have some relief and comfort Therefore is Solomon here directed by the Spirit of God to express his own rash and sinful apprehensions Then said I in my heart And why then was I more wise 8. Whatever conflicts the Children of the Lord may have with temptations they will at last get the victory when his Spirit returns with his lively Operations and then they will pass censure upon their own rashness see Psal 77.10 and will be content to publish the sinful Language of their heart for the Glory of God their own further humiliation and the warning and comfort of others For Solomon having said in his heart Why was I then more wise he saith he said in his heart again that this also is vanity Verse 16. For there is no remembrance of the wise more then of the fool for ever seeing that which now is in the dayes to come shall all be forgotten and how dieth the wise man as the fool HE inlarges further the ground whence these sinful suggestions mentioned in the former verse had the rise in his heart namely the equality of events befalling the Morally Wise and the Sensual Voluptuous Man whereof he giveth here two instances which have very useful Truths in them though they do not bear the Conclusion which his corruption while he was estranged from God drew from them to wit The condemning of himself for the study of Mâ—â— Wisdom The first instance is That both those sorts of men formerly mentioned and all their enterprizes for Happiness are equally obnoxious to Oblivion Which is not to be understood of their future and eternâ—â— state wherein they shall be for ever remembred by a sin persuing God for the continuance of their torment who seek not their Happiness in Reconciliation and Fellowship with him through Christ But it is to be understood of their remembrance during the time of this Life and among men like themselves after they are gone And is mainly intended against that sort of Wise Men who do more strongly affect the perpetuating of their Memories and endeavour the same by leaving behind them Monuments of their Wit than Sensual Epicures who care for nothing but the enjoyment of their present Pleasures And however some of this sort of Wise-men have been and may be long and much remembred among men yet with the far greatest part of them it is not so for ordinarly others arise after them who darken their memory and eclipse their esteem And the remembrance of all of them being considered as they did affect and endeavour the perpetuating of it viz. as some piece of their chief Happiness doth so perish quite and at least they shall be all of them so disgraced at the last day that they shall thenceforth eternally lose all their renown And then this shall be fully verified of all the wicked There shall be no remembrance of one of them more than of another unto all Eternity And this instance as it is verified in time He proves by the universal forgetfulness wherein both the Persons and Actions of the present Generation will be buried in the future Seeing that which now is saith he in the days to come shall all be forgotten Which likewise is to be applyed only to the subject matter in hand and in the sense presently mentioned seeing the remembrance of God and his Works will be kept up in his Church while time endures Psal 45.17 The next instance is that this wise man he speaks of shall die like the fool Which is held forth in a Question importing his admiration and indignation viz. while his Heart was estranged from the Lord that it should be so Now this equality of these two sorts of men the Morally wise or sober and the Sensual fool in reference to their Death is not to be understood of the particular kinds of their Death or the circumstances thereof which use to be various in differing persons but that all the Wisdom of the former sort shall neither be able to prolong their Life nor give them any more true Comfort in Death seeing they have lived without the study of saving knowledge than they have who never cared for such Studies as these have been ravished with And though this Question may be concerning the certainty and kind of Natural Death incident to the Godly Man as well as others yet as to the quality of his Death he doth not die as they do for his Death is the beginning of his eternally blessed Life and he shall live after his Death with God in everlasting remembrance But for these wise Men and Fools here spoken of every one dies as another they are at Death equally separated from their fancied Happiness and Death is to all of them the Port and Entrance into their Eternal Torment Hence Learn 1. Though the desire of esteem among men especially the continuance of it after death be of it self vain Gal. 5.26 yet the Wisest and Best of men destitute of saving Light and Grace do strongly incline to pursue it even as their Chief Happiness and can with more difficulty than any others be convinced of their Vanity in so doing For it is this sort of wise Men that the Spirit of God here equals with the fool and labours so much to convince of Vanity in counting themselves more truly Happy than others because of their Wisdom while he saith There is no remembrance of the Wise more then of the Fool for ever 2. The more wit men employ in pursuing any thing as their Happiness beside Gods Favour and the more earnestly they pursue the same the more will the Lord walk contrary to them and set himself to blast their courses for attaining to it For the Spirit of God directs his Speech here mainly against these Wise men who had much more to perpetuate their Memories by and did more for that end than these with whom he doth equal them They are such whom he here certifies of that which is very vexatious to them to consider as will appear by what Solomon saith in the following verse of himself while he had somewhat of their temper There is no remembrance of the wise more then of the fool for ever 3. The present Generation and all that live in it should look upon themselves and all their outward Enjoyments as not only fading and of short continuance but as shortly to be quite forgotten and should apply the same consideration to themselves and their particular Idols in the enjoyment whereof they place their Happiness the
more to wean their hearts from them and not please themselves with general acknowledgments of the Vanity and fading nature of all things For the Wise man makes this general consideration a proof of that Particular that both the Wise and the Fool shall be forgoteen Seeing that which now is in the dayes to come shall all be forgotten 4. Though temporal Death abides the Godly as well as the Wicked Heb. 9.27 yet there is a great difference between the manner or qualities of the Death of the One and the Other The Death of the Godly wants the Sting Cor. 15.55 It is their perfect liberation from Sin Death and Misery Philip. 1.23 their entrance into rest Isa 57.2 and their Coronation day 2 Tim. 4.8 But the Death of the Wicked is the day of their Execution Psal 49 14. and of their entrance into eternal Torments Prov. 7.22.27 For as if it were not to be questioned but that there is a vast difference between the Death of the Godly and the Wicked Solomon here only equals the Death of one Wicked Man with the Death of another while he saith How dies the wise man as the fool 5. How great difference soever there may be among wicâ—â—â— men for outward respects during their Life and at their Deatâ— also for the Circumstances thereof 2 Gen. 9 33.34 〈◊〉 Laâ— 16.22 yet Death shall equal them all for the extremity of theâ— Misery The thoughts whereof should provoke men to make it their great business how to difference themselves in â—â—me from the Wicked by the serious study of Reconciliation with God 〈◊〉 Christ and living in his Fear and Obedience for doubtle◠〈◊〉 equality of theirs in reference to Death is to be looked upon the commom Port whereby both the Wise and Fools here spoken of enter into hell How dies the Wise Man as the Fool. Vers 17. Therefore I hated life because the work that is wrought under the Sun is grievous to me For all is Vanity and vexation of Spirit THis Verse contains another effect which Solomon's disappointment of satisfaction by his Study of Natural and Moral Wisdom and his heaping up of all earthly Delights had upon his Heart while it was yet destitute of that special presence of the Spirit which sometimes he had and the same is also the effect of his observing the equality of events which befall the Wise and Foolish formerly mentioned to wit that he hated or as the Word signifies Loathed and Despised Life The Word translated Life is Plural in the Original Importing that he hated all sorts or ways of living imaginable in this World Which is not to be understood of his hating his natural Life so far as to be willing to lay it down for God when he should call for it nor of his undervaluing of it comparatively in respect of that better Life which made Paul long to be dissolved Philip. 1.21 both which are commendable But this hatred of his Life is to be taken for some such sinful Distemper of Spirit as hath been found in some of the Saints such as Elija 1. King 19.4 Joâ— 3.3 and Jonah 4.3 which the Lord made use of to correct and humble his Spirit And that this hatred of his Life is thus to be taken will appear by considering the reasons which were prevalent with him for producing of it The First is That all the Works under the Sun were grievous to him so did the Lord imbitter these things reckoned out toward the beginning of the Chapter wherein he too much delighted that he might bring him to Repentance If he had not taken too much pleasure in these Works they had not now been so grievous to him nor would he have hated his Life Because they were so The Second which is also the cause of the former is That he found emptiness of satisfaction and nothing but a gnawing of Spirit to be the result of all these courses in order to Happiness which he had taken during his estrangement from the Lord. From this we may learn 1. How soon and easily the Lord who only hath dominion over the Spirits of men can make a change upon them and make him who lately had a pleasant Life and rejoyced in all his Works hate his Life and find all his Works grievous to him For Solomon who in the 10 ver of this Chapter saith He rejoyced in all his labour Is now brought to say I hated life because the work that is wrought under the Sun is grievous to me 2. So hardly are the dearest of Gods Saints reclaimed from persuing Earthly Delights when once they have given up themselves thereunto that neither the voice of the Word which Solomon wanted not all his time nor the voice of Conscience together with the sweet motions and suggestions of the Spirit of God which is vouchsafed sometimes upon the Saints under their deep Security Cant. 5.2 are sufficient to awake them or reclaim them until the Lord send bitterness upon their Spirits and upon all their Idols wherein they delight with which also the work of His Spirit must concur Hos 2.14 For before Solomon be brought to Repentance his Life must be made bitter to him and all the Works under the Sun grievous that he may think of turning to his first Love that he may loath to feed on Husks and long for Bread in his Fathers House I hated Life because the work that is wrought under the Sun is grievous to me 3. So dangerous a thing is it for them that have once been near God to suffer themselves to be divorced from him for any other Lover that they who do so will readily upon a very small occasion hate that which they did most esteem yea even their Own Life For Solomon having forsaken the Lord for base and unworthy Delights finds them all grievous to him and his Own Life a burden also and this is occasioned mainly by his considering the equality of events befalling the Wise and the Fool formerly mentioned Therefore I hated Life c. 4. As it is ordinary for the Children of the Lord under their more moderate and gentle exercises to loath and weary of one sort of Life in the World apprehending in the mean time another desirable and such as would give them ease Psal 55.6 So the dearest of them may be so hardly exercised for their humbling and reclaiming that all imaginable ways of living in this World will be hateful and all works that can be thought upon grievous to them for the Word here translated Life is in the Original in the Plural Number and the work that is wrought indefinitly exprest importing every kind of Work grievous and every way of Living Hateful Therefore I hated Life because the work that is wrought under the Sun is grievous to me 5. So wedded are all men naturally to their Own Will and and especially men of greatest Spirits that while Christs sanctifying Spirit is not swaying their Will to the right art they
That which doth so strictly tye the hearts of men to their earthly enjoyments that they are vexed to think of a separation from them Is that they look upon them as the fruit of their own pains only and the product of their own wit and consider not their dependence upon him who gave them all freely and may take all back again when he will For Solomon hates his Labour when he thinks of leaving it because he looks on it as his Labour wherein he had taken great pains as the Word translated Labour signifies and wherein he had manifested so much of his skill my labour wherein I have laboured and wherein I have shown my self wise under the Sun 10. It is a great folly in men to place and seek their Happiness in things they must leave behind them and cannot carry with them through death when they will have most need of comfort and to neglect the seeking of it in the study of reconciliation and fellowship with God in Christ who would go thorow the valley of the shaddow of death with them Psal 23.4 and in his fear and obedience which will in the Gracious reward thereof follow them and be with them after their death when all other things will leave them Rev 14 1â— For this censure may safely be â—pplyed to mens seeking their Happiness in the inâ—oymeâ—â— of these things they must leave behind theâ— this also is vanity 11. As it is a sinful Vanity in men to place their Happiness in things they must leave they know not to whom so it is no less Vanity to vex themselves concerning the disposal of what they have after them If they have gotten their Possessions by unlawful means they should Repent and Mourn for the same before the Lord and while they injoy them should Labour to use them aright they should see to the education of these who are their apparent Heirs and seek the Lords Councel in declaring their last will even concerning their outward Estates not vexing themselves because they must leave them and are uncertain how they shall be used after them For it is the whole case here mentioned in these two Verses viz. the hatred of his Labour for the Reasons here exprest that Solomon censures while he saith This also is vanity Verse 20. Therefore I went about to cause my heart despair of all the labour which I took under the sun 21. For there is a man whose labour is in wisdom and in knowledge and in equity yet to a man that hath not laboured therein shall he leave it for his 〈◊〉 This also is vanity and a great evil HEre is 1. The fourth and last effect which Solomons disappointment of desired satisfaction in his former courses and the consideration of the former ground of hating his Labour here repeated had upon him to wit that he stâ—â—ied now to make his heart despair of all his Labour which is not to be understood of so wicked a purpose 〈◊〉 to take away his natural life seeing the Object of this despair is expressed hâ—â—e to be only the Labour he had formerly Laboured under the Sun nor can the meaning of it be that he did resolve to 〈◊〉 off all pains and Labour about the affaires of thâ—â— li◠〈…〉 continued dâ—â—â—gent all his lâ—â—e even in hiâ— wo◠〈…〉 â—â—â—aging the affaires of his Kingdomâ— But 〈…〉 to be expounded in reference to his scope iâ— this book that now after his spirit had been so imbittered and all his endeavours for contentment in other things beside fellowship with God frustrate he did seriously apply himself and resolved to go from the use of one mean to another as is imported in this word I went about as in a round or circle as the word signifies to perswade his own heart that Happiness was not to be found in these things wherein he had formerly sought it and so to cut off all hopes from his heart of ever attaining it in these things So that this seems to be an approven motion wrought in his heart by the Spirit of the Lord especially considering that the Lord challenges the want of such a frame in his People under their defection from him Isai 57.10 Thou saidst not there is no hope where the same word is in the Original which is here translated to Despair vers 20. Next he sets down that consideration which had influence upon the working of this frame to wit that he had observed that men who have most skill of contriving things worldly most Prudence or Experience to help them in executing their Contrivances and likewise most Uprightness and so are most free of Injustice or Dissimâ—lation in reference to others as the three words here used Wisdom Knowledge and Equity signify Behoved to leave all their Purchase to one who never took painâ— either for attaining to such things nor would manifest such commendable Qualifications in managing and improving the same which â—eason though it be not the main that should have made his heart despair of Happiness in the Creatures and so it imports his Darkness that made him at this time make use of it only for that end considering that he had been obliged to look upon all his fâ—â—â—er courses as insufficient to make him Happy though he had been sure to leave all he had to such 〈◊〉 one as he could have desired yet because it hath a truth in it self and was fit to prevail with his heart not yet so replenished with the preseâ—â—e of the Lords Spirit when he was in the frâ—â—e here relâ—â—â—d as now when he wrote this therefore it is blest of God to him for working his Heart to that frameâ— Thirdy He doth here pass Sentence not upon his purpose to cause his Heart despair of Happiness in these things as was explained seeing that was an approven Resolution but upon maâ—â— saying out all his Wit and Strength upon these things as hiâ— portion and chief Good which he must shortly leave behind him to such an one as he knows not what he shall prove This saith he is vanity i. e. a course which proves man to be vain in following of it and which is empty of any true satisfaction to him and it is a great evil both of sin in seeking Happiness where it is not and of punishment in so far as it disappoints and so at last vexes and torments the Spirit Hence Learn 1. Men will never seek their Felicity where it may be had to wit in God his Favour and Fellowship till they be put out of hopes of finding it any where else so long as they may have but Husks they will not long for the Bread that is 〈◊〉 their Fathers House For here Solomon shows what a pass he was brought to before he was reclaimed from persuing earthly Delights as his Happiness viz. That he was made to despair of finding what he sought in them Therefore I went about to cause my Heart despair 2. It is no easie matter to loose
the heart from earthly Delights that is tyed to them as its portion A man must bestir himself in the use of all means and must busie his heart to find out motives effectual for that end for so did Solomon here as is imported in this expression I went about to cause my heart c. 3. As men destitute of the special Operations of the Lordâ— Spirit may manifest much Skill Prudence Experience Ingenuity and Uprightness in their acting and yet be seeking but an earthly Happiness and never minding the great end of all their Undertakings the Glory of God their own and others Spiritual Good So the more of these Gifts or Virtues men do exercise and manifest in their interprises if they seek no further the more will their anxiety and vexation be increased were it but upon this ground that they cannot dispose of all their Purchase to men after them according to their own inclination and pleasure for Solomon here speaks with a main eye to himself and his own Disposition and Carriage while he was at a distance from the Lord and so acting as a natural man may do while he saith There is a man whose Labour is in Wisdom and Knowledge and Equity and yet to a man that hath not Laboured therein shall he leave it This is a great evil 4 While these prime Motives which should prevail to alienate mens hearts from sinful courses are either not minded or have no Power for that effect the Lord can and sometimes doth make use of common and more inferior Motives for bringing about the same and therefore every frame of Spirit is not to be looked upon as bad because it hath been wrought by some Considerations which are common and have in them a mixture of Ignorance and Corruption For Solomon should have caused his heart to despair of Happiness in the Creature because he was created for injoying a Felicity of a higher nature than all the Creatures could afford and because true Happiness is only to be had in Reconciliation and Fellowship with God but he doth not attain at this time whereunto he here relates to these thoughts and yet this more inferior Consideration is blessed to bring his heart to this frame that There is a man whose Labour is in Wisdom and Knowledge and Equity and yet to a man that hath not laboured therein shall he leave all c. 5 Men are naturally more prone to be anxious what shall become of their possessions after them and afraid that they be not imployed according to their mind than they are now to improve them in their own time for the best advantage the honour of God their own good and the good of others Which is as if a servant should be more solicitous how his Master should dispose of the fruits of his Labour and afraid least they fall into the hands of some evil servant after him than he is how to improve his pains in the mean time to his Masters best advantage For Solomon was much troubled with this that a man who hath laboured in wisdom should leave all to him that hath not laboueed therein Which cannot be justified seeing the Lord cannot but dispose well of all things into whose hand soever they fall and how bad use soever men make of them 6. The Lord in his wise Providence sees it fit that great things of the World should fall for a portion to men who have neither Wit nor Experience for purchasing or improving of them that all may be convinced that these things are not infallible signs of his love Eccles 9.1 and that men who get them may be allured to their duty by them or the more severely punished when he reckons with them Rom. 2 45. For there is a man whose labour â—s in wisdom and knowledge and equity and yet to a man who hath not laboured therein shall he leave it for his portion 7. It is both the sin and misery of men to spend their time and abilities in seeking their Happiness in things which they must leave to others not knowing how they shall be used nothing but disappointment vexation and torment of Conscience when God awakes it can be the result of a mans forgetting his one thing needful and Labouring though in wisdom and knowledge and equity for things earthly as his Happiness which he must leave to another that hath not Laboured therein For this is the thing that Solomon here pronounceth Vanity and a great evil Verse 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun 23. For all his days are sorrows and his travel grief yet his heart taketh not rest in the night This is also vanity SOlomon here giveth the Reasons of his censure past in the former words upon mens pains for an earthly Happiness The 1. is that man hath no real advantage or true comfort by all his toil of Body and vexation of spirit about things earthly Which is not spoken to the prejudice of any lawful diligence about humane affairs for the right end but only to convince natural men of the fruitlesness of all their pains in order to the true â—atisfaction of their souls And this reason he doth propound by way of interrogation that he may the more effectually rouse up himself and others to consider the vanity of seeking Happiness in â—he creatures and by it also he doth as it were challenge all who â—eglect to seek their Soul-satisfaction in Reconciliation and felâ—owship with God in Christ to condescend if they can and with all supposes that they cannot upon any advantage they have by all their toil and pains The question hath the force of a negative as was cleared from the like Chap. 1. ver 3. Whence that which is here understood may be thus supplyed what profit hath a man of all his Labour The 2. Reason is that whoever choises any earthly thing for his portion shall be so far from any true profit or satisfaction that may compense his Pains that by the contrary all his days shall be sorrows and his travel grief which is mainly to be understood of men of greatest Spirit and Parts who take most pains for Happiness in things earthly not as if such men might not have many days of Carnal pleasure and joy but that they have no good days no days but such as yeild them matter of sorrow no imployment but what affords them matter of grief and such Sorrow and grief as is not easily exprest therefore he useth several words here to the same purpose and these in the abstract and in the plural Number The 3. Reason which may be taken for an instance or illustration of the former iâ— that even in the time which God hath appointed for the rest of mens Bodies and Spirits such men are often so hot in the pursuit of their Idols of Riches Honour or pleasure that they cannot get rest or as it is in the
that their hearts may be ingaged to that way For this description of the Lords liberality and sweet allowance to his own is here brought in as a motive to make men fall in love with that Way to Happiness formerly hinted at For God gives to a man that is good in his sight Wisdom and knowledge and joy 2. Before a man can expect that large and sweet allowance which God giveth to his Children he must first be made good in Gods sight by Reconciliation with Him the Imputation of Christs Righteousness and Renovation of his Nature that he may aime at what is well pleasing in the sight of God For to the man that is good in his sight he giveth Wisdom c. 3. Whatever the best of men receive from God even these who are accepted as Righteous in his sight whose dispositions and way is most sincere and so are Good in his sight it is not of their procurement nor merited by any goodness they have seeing it is all a free Gift For even to him that is good in his sight he giveth Wisdom every further degree of Grace is a new gift to such a man 4. Not only Knowledge of things Spiritual but of managing aright things Temporal and not only the first saving Grace which comprehends the habits of all Graces but every act of Grace and not only matter of comfort and joy but joy it self or the power and heart to take joy and comfort is a free gift of God For this he giveth to him that is good in his sight Wisdom and Knowledge and joy may be understood of all sorts of approven Wisdom of every degree of Knowledge and Grace and of his giving the power to take comfort in known grounds of rejoycing 5. That which men weary themselves in seeking after and will never find in things Earthly is truely to be found in God For Solomon hath shown before that during his estrangment from God he was seeking satisfaction to his mind in the study of Wisdom and thereafter in the abundance of earthly pleasures and hath declared himself disappointed of all till he come back to his first Love who giveth him as He here professes and promises to others who will take them to Gods way that they shall get the like Wisdom and Knowledge and Joy 6. There must be Wisdom and Knowledge before there be true comfort Men must see their misery and hazard the remedie thereof and how to make use of it Their duty and how to set about it and then they may be sure Joy shall be the result of this practical heart affecting Knowledge whereof Solomon here speaks This is imported in the order of these gifts He giveth Wisdom and Knowledge and Joy 7. The blessedness of Gods People and the misery of others are both better seen when they are compared together Therefore the Preacher here illustrates the one by the other God giveth to the man that is good in his sight Wisdom and Knowledge and Joy But to the sinner travel c. 8. Though men seeking their Happiness in other things beside the Lord do imagine themselves the only free men and to have much Joy in their way yet the truth is they are but slaves to Satan and their own Lusts and without all true comfort for saith he God giveth to the sinner travel the Word signifies Servitude and Affliction 9. Though men seeking Happiness in things Earthly may have success in getting abundance of them brought to their hand as is imported in this that Thy gather and heap up yet they are still as far from satisfaction as formerly For these two words import them still Gathering and Heaping up and yet never attaining to what contents them They have travel to gather and heap up 10. God hath the absolute disposal of mens Purchase and Estates at His Pleasure He can order them to be violently taken away from them Isai 54.16 He can determine their minds at last to order them otherwise than they did formerly intend Prov. 28.8 And can remove these for whom they did intend them that they may fall into the hands of others Psal 39.6 It is good to serve such a Master who can and will when he pleases transfer the Estates of his enemies to his Friends Psal 105.44 And doth alwise dispose of the same as he thinks good That he may give to him that is good before him 11. The consideration of the much toil that is in purchasing things worldly the great disappointment of true satisfaction which is in the injoying of them and the much torment of Spirit which is the result of seeking Happiness in them should wean mens hearts from them For so is this course of Travelling to gather and heap up that which these who are good before God shall injoy here censured while he saith This also is vanity and vexation of Spirit CHAP. III. The ARGUMENT THE Wise man in this Chapter that he may bring up the hearts of these who iâ— Gods way are upon a search after True Happiness to a submission unto and contentment with the changes that may be in their Lot and draw them off from seeking Happiness in Earthly delights As also to instruct them in observing the right time of all their actions affordeth for these ends so many convincing considerations or Arguments As 1. That the time of All events whether mediat caried on by the voluntary actions of men or immediat that fall out in Gods holy Providence is in Gods hand ver 1. which is amplified and instanced in fourteen couple of distinct Events which most ordinarly fall out ver 2 3 4 5 6 7 and 8. all which are linked together in pairs as deserving a joint consideration 2. That there is no true profit in that vexing and wearisome pains which a man takes to make up to himself a Happiness in earthly things ver 9. 3. That God hath inevitably imposed upon all the sons of men this sore travel to wrestle thorow many vicissitudes in their Lot ver 10. 4. That the Lords design in all these changes is that men may be sutably exercised with Humility Submission Mortification and Thanksgiving under them ver 10. 5. That God hath made every thing both grievous and joyful beautiful in its season Though most mens hearts be so plagued that they cannot discern the mind of God therein ver 11. 6. That the highest profit of the most beautiful and favourable dispensations of God to man is to quicken him to the duties of spiritual joy diligence in Holiness and the chearful and sober use of the Creatures which right improvement as it â—s the true good of Gods dispensations in this life and best portion and fruit he can reap by them so is it a singular gift of God ver 12.13 7. That all the Lords dispensations as to his purposed effects ends and Timing of them are permanent and unchangable and therefore are to be acquiesced in and submitted to ver 14. 8. That all
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
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
as they resemble the Beasts in their disposition and carriage especially in their preying one upon another by their Injustice and seeking Happiness in their earthly and sensual delights And because this Holy Man having this Holy Purpose of God manifested to him could not but go along with with it in his desires therefore this that he said in his heart concerning the state of the sones of men that God might manifest them c. May be taken for his hearty wish or Prayer to this purpose O that God might manifest them and that they might see themselves to be but Beasts And so it is clear that this serves both to humble such men and reclaim them from their way And to quiet the hearts of the Godly who are opprest by them considering how base and beastly they are for all their Eminency and that it is Gods purpose to manifest them to be such Ver. 18. And next he holds forth such Reasons as are most effectual to convince them of their brutishness to wit that they as well as the Beasts are subject to many accidents or as the Word translated Befalleth signifies Occurrences of Providence interrupting them in their injoyment of these earthly delights wherein they place their Happiness And particularly that they are both alike subject to death man having one and the same vital breath or Animal Spirit with the Beast and being as easily cut off as the Beast so that in these things men have no preeminency above the Beast though in respect of their rational and immortal Souls and their condition after death whereof he speaks afterward there be a vast difference Thirdly He confirms this proof by a general assertion concerning the Vanity or emptiness and insufficieency of all created things for bringing True contentment or Happiness to Man and therefore it is a brutish thing for Men that have immortal Souls to seek their Happiness in Worldly greatness especially upheld by Oppression and Injustice Ver. 19. And Fourthly he doth further inlarge and illustrate the resemblance betwixt them and the Beasts by this that they are all in a motion toward the same place to wit Corruption or the state of the dead and that because Man is of the same Original or mettal with the Beast as to his earthly or material Part his Body And so must be dissolved as the Beast into the dust again Ver. 20. Hence Learn 1. This is one of the Holy Designes of God in permitting Wicked men to have that power and these places of trust in the World which they abuse by oppression and Injustice that they may manifest that Wickedness which was before latent in them hid from the World and themselves also while they had not such opportunity and Temptations to vent it 2 King 8.13 The consideration whereof may abate Mens Ambitious Desires after Worldly Eminency and greatness for while they are receiving the same they are but ascending the Stage whereupon men do ordinarily act in the view of others and proclaim to the World their own folly and perversness And likewise it should make Men in the first place Study the mortification of these Evils which great places often discover to the disgrace and ruine of the Persons advanced to them For upon this Solomon saith he did meditate as Gods purpose and design in permitting that which he observed in the former verse I said in mine heart concerning the estate of the sons of men that God might manifest them that is that it was his purpose to let them show what they were 2. That which should mainly take up the hearts of the Lords People while they consider His Dispensation of suffering Wicked Men to have power and Authority and Innocency to be opprest and Justice perverted by them is the Lords intention and purpose therein so far as by the light of His Word and Spirit they may attain to the knowledge of it This when it is seen being able to quiet their hearts seeing all His purposes are to bring Glory to himself Prov. 16.4 And good to His Own at last Psal 25.10 For upon this design of God in suffering men to sit in Judgment seats who act unjustly there is Solomons meditation Exercised and therewith also is his heart quieted I said in my heart concerning the estate of the sones of men that God manifest them 3. Though the Wickedness of Men especially Men in place and power ought to be grievous to the Godly as it is the Lords publick Dishonour Psal 119 158. Yet the manifestation of their Wickedness and Injustice as it is ordered and made use of by His holy Providence to make them more hateful and to undeceive others who have been ensnared by them and may possibly tend to make them vile to themselves and ashamed of their evil ways it ought to be a comfort to the Godly against their own particular sufferings from them For the consideration of this That the Lords design in suffering such men to have power who do abuse it is to manifest their Brutishness to the World and themselves is here held forth as comfortable to the opprest Godly I said in my heart concerning the estate of the sons of men that God might manifest them c. 4. However Wicked Men in Eminency are apt to Deifie themselves Dan. 6.9 And people also are ready to applaud them in so doing Ast. 12.22 yet while they abuse their power and Authority for promoting of Wickedness and bearing down of Piety and Equity they prove themselves to be Brutish seeing they seek no higher Happiness than in things wherein Beasts take pleasure 2 Pet. 2.12 they wax wanton and insolent against God by their Prosperity as the Beast fed upon a fat Pasture Deut. 32.15 and employ their power to oppress the innocent and weak as the Beasts do Ezek. 34 20 21. And so by all their pleasures and prosperity are but fatted for the day of slaughter Prov. 7.22 For it is here implyed that if they Judged aright they would esteem themselves no better seeing it is the Lords mind To manifest them And that they might see themselves to be but Beasts 5. Wicked men by Reason of their blindness self love and prejudice at the truth of God do not ordinarily see the brutishness of their own disposition and baseness of their way till they be left of God to manifest to the World the latent Wickedness that is in their hearts For this second Branch of this Lords design in suffering Wicked Men to have power who abuse it may be looked on as promoved by the first They are by providence brought to Eminency that they may be manifested to others And this is done that they themselves might see that they are Beasts 6. Wicked Men may see that in the Dispensations of God even these that are most grievous to them may contribute much for their good if they make a right use thereof For while he is manifesting them to the World they ought to think
The Lord doth wisely make use of sad Dispensations to loose mens hearts from the too great esteem they have of their natural Life and being in this World And to allay the abhorrency they have at Death which should make the Lords people submissive to such Dispensations and labour to find this effect thereof upon themselves which Solomon here expresses to have been produced upon him by them Wherefore I praised the Dead which are already Dead more than the Living c. 4. So tender are truly Gracious Hearts of Gods Honour and so desirous to see the rest of His people well in the World that with submission to His good will they could forfeit their natural Life and all the comforts of it rather than see Him dishonoured and His people in Misery For such a frame of spirit may this express to us produced in Solomon by the former sad sights I praised the Dead c. Yea better is he that is not yet Born c. 5. No Being at all is in reason much to be preferred to a Being in sin and Misery see Matth 26.24 For it is simplie not Being at all that Solomon compares with and preferres to a Being exposed to Miserie and Temptations occasioned thereby while he saith Yea better is he that is not Born than both they who hath not seen the evil Work that is done under the Sun Ver. 4. Again I considered all travel and every Right work that for this a man is envied of his neighbour this is also Vanity and Vexation of Spirit HEre is the second Observation which Solomon holds forth to wean mens hearts from seeking Happiness in this Earth And it is upon the entertainment that mens industry and pains in well doing doth ordinarly meet with in the World and the effect which that Entertainment hath ordinarlie upon men Again saith he I considered all travel and every Right work c. By these he doth not mean any different subjects which he took to consideration but one and the same to wit that toilsome Labour or painful Industrie as the Word Travel signifies which men take about that which is Right or Approven as the Word signifies to wit in Gods sight And this appears by his speaking of both as one while he expresseth what Entertainment this sort of work hath in the World For This saith he a man is envied The better a mans actions be the more is he hated by them that cannot do the like even by his most intimat familiar Friend as the Word Neighbour signifies And this he Censureth as Vanity both a sinful Vanity upon the part of the envious who are grieved at what they ought to rejoice in to wit others well-doing and likewise a disappointing unsatisfying Vanity upon the part of the envied who often look for other Entertainment to their Right Works And then he shews what is the ordinary effect which this bad Entertainment of good Actions hath upon men it eats up with anxiety the Spirits especially of those who cannot comfort themselves in Gods approbation against mens envy And seing all men in the World are subject to this Vanity either to envy others for doing well or being envied by others for well-doing to vex their own Spirits it is mans wisdom to seek his Happiness elsewhere Hence Learn 1. There is so much opposition from without and so much indisposition within every man to what is right and approven in Gods sight that a man may expect his duty and every part of it shall cost him some toil and pains of Body and mind so that he will not get his heart engaged to it nor holden on in it except the love of Christ constrain him 2 Cor. 5.14 For this Word which expresses the quality of a Right Work signifies toilsome and painful labour I considered all Travel and every Right work 2. Only these Works are Right and as the Word signifies Approven to wit in Gods sight which are sincerely intended to be conform to the Right rule the revealed mind of God Psal 119.128 which are gone about with dependance upon God for strength and direction Prov. 3.6 and with a single and direct aim at the Glory and pleasure of God in the doing of them Prov. 4.25 For all these which do at least in part describe a Right Work are in the signification of the Word translated Right as the places cited where the same word is used make clear I considered every Right Work 3. The uprightness of mens Actions will be so far from giving them the approbation and applause of the wicked World that by the contrary it may be expected that men shall be because of this the object of their Envy whom mind Gods Glory so little and are so greedy of vain Glory to themselves that they are grieved to see others made instrumental in Glorifying him John 3.26.27 For while Solomon considers every Right Work he findes that for this a man is envyed of his neighbour 4. Envy is such an evil as not only makes men grieve at the good of Strangers and Enemies but it vents it self mainly against a mans own Companions or Equals as being most suspicious that those intercept the applause which the envious hunt after For so saith Solomon here For this to wit a Right work a man is envied of his neighbour The Word signifies mans Equal his inthâ—at familiar Friend and Companion 5. As it is the sin of men and a proof that they are infected with that Vanity which the Fall hath brought upon Mankind to envy others for their good Actions so it is a just punishment inflicted upon those who look for mens applause and approbation as their great Encouragement in their work that they should meet with disappointment herein and with mens envy in stead of their applause For this sentence of Solomon past upon the envying of Right Works may be both taken as it is the sin of the envyous and as it is the disappointment and so the punishment of the envyed who expected mens approbation as their reward For this also is Vanity 6. Men do naturally over value the applause of others and study so little to draw their Encouragement from Gods approbation that when they meet with envy instead of applause which they expected their Spirits are ready to be eaten up with Anxiety For That a mans Right Work should be envyed of his Neighbour This saith Solomon proves not only Vanity or disappointment of his expectation but also Vexation of Spirit Ver. 5. The Fool foldeth his hands together and eateth his own flesh 6. Bâ—â—â—er is an handful with quietness than both the hands ful with travel and vexation of Spirit SOlomon having shown that Well-doing is ordinarily Entertained with the Worlds Envy and that the ordinary effect of the discerning hereof is the Vexation of mens Spirits He doth here shew First a further effect which the same hath upon these that are void of the saving knowledge and fear of the Lord who
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
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
ingagements Solomon here speaks and supposes them to be lawful else he would not press the performance of them nor affirm their case to be better that make them not than theirs who having made them perform them not When thou vowest a Vow unto God defer not to pay it 2. All lawful Vows especially Religious are only to be made to the Lord not to Angels or Saints departed there being neither precept nor example in Scripture for Vows of that nature whereof there are many among the Papists For so much is clearly intimat here When thou vowest a Vow unto God defer not to pay it 3. The first opportunity of performing lawful Vows ought to be imbraced considering that the edge and zeal which the heart usually hath in making them will soon wear away and Satan will not fail to coin and suggest difficulties yea impossibility of performing them and we our selves may shortly be out of capacity for the same Therefore saith the wise man here When thou vowest a Vow defer not to pay it 4. The Lord is so far from taking Pleasure in fair promises which are not backed with real endeavours after performance that he doth extremely abhorr the persons that offer such promises to him and make no conscience of performance as is imported in this Expression He hath no pleasure in Fools 5. When men postpone the paying of their Vows or performing of the Duties whereunto they have engaged themselves they do prove themselves Fools in Gods sight however Satan and their own Hearts suggest to them that they are Wise in waiting for a fitter opportunity or a better disposition for so they are here called He hath no Pleasure in Fools 6. The Pleasure or Displeasure of God should be the great motive to put men to Duty or make them afraid to neglect it therefore is this made the first Reason of the Duty here pressed He hath no Pleasure in Fools 7. Our Vows are imperfect things till they be performed and so we should have little satisfaction though we have gained the consent and engagement of our hearts to Duty till we be at performance of it For the word Pay signifies to Perfect or Accomplish Pay that which thou hast Vowed 8. Though we cannot without sin withold our hearts from engaging to Duties in the season of them though this be not particularly determined in the Word seing it may be known by the general Rules thereof and by imploying the promised Spirit to teach us how to apply them nor can we without sin forbear any thing though never so indifferent in its own nature when our Neighbours Edification requires us to practise it whether we have taken on express and formal Engagements upon our selves to that purpose or not yet it is a greater Guilt in Gods Sight to forbear such a thing in the season of it after we have come under the Vows of God to perform it than it would have been before seing now we falsifie our express promise and avowed purpose to God For this is the second Reason Better it is that thou shouldest not vow than that thou shouldest vow and not pay Ver. 6. Suffer not thy Mouth to cause thy Flesh to sin neither say thou before the Angel that it was an Errour Wherefore should God be angry at thy voice and destroy the work of thine hands 7. For in the multitude of Dreams and many Words there are also diverse Vanities but fear thou God THe Preacher having given direction concerning the speedy performing of lawful Vows and that in order to the attaining and entertaining of true Peace and Contentment which is his Scope he giveth here a Fourth Direction for the same end concerning rash Vows or sinful Engagements And First He holds forth this Direction or Disswasive in Two Branches The One is that Men should restrain themselves from uttering such rash and unadvised Purposes as being once determined do in a manner force them to the Execution of them they apprehending themselves under a sort of necessity to act what they have rashly vowed For to suffer the Mouth to cause the Flesh to sin is when Men are so distempered with the excess of Grief Anger or the like humane Passions that they are not able to restrain themselves but do give away as the Word is here their Mouths to vent their rash Purposes and this being done they apprehend themselves under a necessity to stand to their Engagements though never so sinful and so cause their Flesh or their whole Man for which the Flesh is oft put in Scripture Gen. 6 12. Rom. 3.20 to be active in performing their rash and sinful Undertakings as is clear in the Example of Herod Mark 6.26 The other Branch of this Direction is a disswasive from extenuating such Rash and Sinful Vows when they are discovered to be such Neither say thou it was an Errour a Mistake or some light Fault which is not to be understood as if such rash Vows were not Errours and so not to be acknowledged as such but because they proceed often rather from Mens Inconsideration and want of the Fear of God as is imported in the Remedy of them held forth afterward than from their simple Ignorance and Mistake therefore he would have Men not casting them so lightly by their hand but rather looking upon them as a more heinous Sin and so deserving a worse Name Secondly He bears in this Direction by several Reasons The First is imported in the First Branch that such rash undertakings involve the whole Person in guiltiness as it were by necessitating him to act these Purposes The Second is exprest in the Second Branch and is mainly against the Extenuation of them in those Words Before the Angel which Reason though it have force taking the Angel either for any publick Minister of God who hath that Name both in the New and Old Testament Mal. 2.7 Rev. 1.20 And so it may be taken here for the Priest before whom according to the Form of Worship in Solomon's time Sins of Ignorance as it is here supposed Men will pretend their rash Vows to be were to be Confessed Lev. 4.4 5 6. Or taking it for any of the Created Angels of Heaven whom the Scripture frequently sets forth as Witnesses of our Actions especially in Religious Matters 1 Cor. 11.10 Yet considering that the Reason being understood of either of these doth necessarly include and imply the presence of him who is the Great Angel of the Covenant Mal. 3.1 And because the word Angel here hath such an Article as the Scripture useth to prefix to Christs name and likewise because if we take it thus The Argument is strongest Therefore it seems safest to rest in this that the Argument is drawn from his presence who is a Witness and Avenger of Rash Vows and Mens Extenuations thereof The Third Reason is taken from the just displeasure of God with such rash Engagements and the slighting of them Why saith he should God be Angry
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
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
14.15 Yet so prone are the best at such occasions to forget God the Giver while they are liberally using His Gifts Deut. 8.10.11 to forget the affliction of others that are in misery Amos 6.3.6 to speak rashly or indecently of God or others Job 1.5 to contemn threatened Judgements and put the evil day far off Isa 22.13 that when it is in a Christians option To go to the House of mourning or to the House of Feasting he should prefer the First Voyage to the Last It is better to go to the House of Mourning than to the House of Feasting 5. As there is no Man of whatsoever rank or condition in the World exeemed from Death which will put an end to all his earthly Pleasures and Enjoyments so the consideration of the certainty hereof should move Men to frequent these occasions and societies whereby they may be minded of it and stirred up to prepare for it For this is an Argument for going to the House of Mourning rather than to the House of Feasting For this is the end of all Men. 6 No Man that is wise will put off the thoughts of Death till he be a dying Man but while he is living and hath Health and Strength he will lay it to heart and prepare for it For Solomon speaks of minding Death as a thing so equitable and sutable for Men that none Living who hath the use of Reason can neglect it and as if he were but a dead Man while he lives who doth not mind Death seriously and prepare for it 7. Death is not rightly minded till the thoughts thereof be fastened to a Mans heart that go whether he will or be doing what he will he may never altogether lose at least the impression which the sanctified consideration of his Death hath put upon his heart For so the word signifies The Living will lay it or fasten it upon his Heart or give his Heart up to it Ver. 3. Sorrow is better than Laughter for by the sadness of the Countenance the Heart is made better 4. The Heart of the Wise is in the House of Mourning but the Heart of Fools is in the House of Mirth SOlomon having commended the serious Consideration of Death he doth now commend that Frame of Spirit which the sanctified consideration thereof works the Hearts of the Godly unto as a step nearer to that true Joy and Peace wherein Mans Happiness here doth consist And this is that sober composed and tender temper of Heart stamped with Godly Grief for Sin here called Sorrow under which also may be comprehended moderat Grief even for worldly Crosses which being sanctified is turned into Godly Sorrow for Sin This Sorrow saith he is better than Laughter whereby he means all that Carnal Mirth and Joy which Men use to express by Laughter or such like light carriage especially at their Merry meettings with others And that this Sorrow is to be preferred to Carnal Joy he proves by Reasons 1. Because by the sadness of the Countenance whereby he means the grave humble and sober Deportment of the whole outward Man which is the Result of Godly Sorrow within the Heart is made better i. e. It is wrought to a more mortified Frame and prepared for spiritual Peace and consequently the Hearts of others may also be bettered by it ver 3. 2. Because it is the disposition of them who are endued with that Saving Wisdom which is from Above to have their Hearts much taken up with such Objects and conversant in such places whether their Bodies be there or not as serve to increase and cherish an humble and sympathizing Frame of Spirit And upon the contrary the Fool or the wicked Man who hath ordinarily this Name in Solomon's writings even when he is restrained from the occasions or places of Carnal Mirth His Heart is still in them Hence Learn 1. When the Lord sanctifies the thoughts of Death to Men Godly Sorrow will be wrought or promoved in the Heart as the Result and effect of these thoughts they will grieve not because they must go through Death but because they have done the Lord so little honour and are so unable to do him more before they die and because they find themselves so defective in preparing for Death For supposing this Frame to be the Result of these Considerations which may be had in the House of Mourning and by laying Death to Heart he here commends it Sorrow is better than Laughter 2. However they that are Strangers to Godly Sorrow esteem the exercise of it comfortless and unprofitable Mal. 3.14 yet according to the Truth of God and the experience of his Saints it is much to be preferred to the Carnal Mirth of the World because it makes way for true and solid Consolation Isa 61.3 it hath Joy and Peace intermixed with it 1 Pet. 1.6 and always ends in spiritual Joy and Praise Ps 126.5 whereas on the contrary Carnal Mirth hath always if the Conscience be awake a mixture of Sorrow and always ends in heaviness Prov. 14.13 Therefore saith Solomon speaking doubtless his own experience at the direction of the Spirit of the Lord Sorrow is better than Laughter 3. The intertaining of a mournful Frame of Spirit for Sin and sympathizing with others in Affliction is a special mean of attaining to that Happiness which is to be had in this Life and to guard the Heart against these Vexations which eat up the Spirits of Men So that Strangers to Godly Sorrow must needs be Strangers to their own Blessedness For Solomon pointing out some Remedies of these sinful Distempers which more Mens Happiness commends this as one Sorrow is better than Laughter 4. Godly Sorrow is not a sudden motion or flash that evanishes leaving no effect upon the person that hath it but is a Frame that abides and affects the Heart So that it appears in the outward carriage and so becomes visible in the effects thereof which are not a sullen and austere behaviour or retirement from lawful Society these being rather the effects of natural Distempers such as Melancholy excess of worldly Grief c. than of Godly Sorrow but a sober Grave modest Behaviour and composing of the outward Man For Solomon commending Godly Sorrow from the effects thereof supposes that it will compose the outward Man to a modest and sober Deportment By the sadness of the Countenance c. 5. That soft walking and humble deportment which flows from Godly Sorrow or a tender Frame of Spirit within hath influence back again upon the Heart to increase a good Frame and make it better it being blest with Peace and Comfort Isa 57.18 19. and increase of every Grace Jam. 4.6 For saith he By the sadness of the Countenance the Heart is made better 6. Levity in the outward Carriage as it flows often from the want of Humility and the exercise of Godly Sorrow so it makes the Heart much worse casting it open to many Temptations making it
more confused less peaceable and familiar with God and so more unfit for every Duty As is imported by the contrary of this if by the sadness of the Countenance the Heart be made better than by the Levity or Inconstancy of the Countenance or outward Behaviour the Heart is made worse 7. As Saving Wisdom teaches Christians to be Sincere and not like wicked Hypocrites Ps 55 21. and to bring their Hearts with them when they go to the House of Mourning to signifie their sympathy with and desire to comfort the Mourners there So when these indued with it are necessarly detained from the Company of Afflicted Ones their Hearts will be with them sympathizing with and supplicating for them And this even when the Lord's Dispensations with themselves afford them matter of Rejoicing see 2 Sam. 11.11 For Solomon speaks of this as the ordinary Frame and Temper of the Godly Man or one indued with the Wisdom that is from Above whatever his own case be and whether he be with the Mourners or not The Heart of the Wise is in the House of Mourning 8. Even when wicked Men may be detained in Gods Providence by some external Restraint from their sinful Pleasures and Companions as when they are by the Hand of God upon their Body or Spirit put out of a capacity of taking their Carnal mirth their Hearts are still with their Idol Carnal Pleasure and they are approving of others and counting them Happy who have that Pleasure For this doth still agree to a wicked Man sold to his Carnal Pleasures as his ordinary disposition and that which proves him a Fool void of Saving Knowledge even though he were in a Prison or upon the Bed of Sickness The Heart of Fools is in the House of Mirth Ver. 5. It is better to hear the Rebuke of the Wise than for a Man to hear the Song of Fools 6. For as the crackling of thorns under a Pot so is the laughter of a Fool This also is Vanity IN the third place Solomon commends patient submission to the Reproofs of the Wise whether publick Ministers or privat Christians who have Wisdom and Calling from God to discover the nature Hazard and Remedy of Mens Sinfulness and this is also to be taken as another mean of bringing Men to their true Happiness and contentment The Hearing of these Reproofs he saith is better than the hearing of the Song of Fools By the Song of Fools is meant not only Ungodly Mens Glorying in their Sinful Courses but also and mainly according to the Scope their Flatteries and applauding of others in their Sins Next He giveth a Reason why the severest Rebukes of Wise and Serious Men should be more acceptable than Wicked Mens Flattering Approbations because all the Joy that Wicked Men have in their way and consequently in their Flattering or being Flattered by others is of very short continuance And this he Illustrats by the similitude of Thorns blazing and making a noise for a little and soon ending in smoak upon which he passeth Censure that for Men to Rejoice in Sin to Flatter others therein or to be taken with the applause or Flattery of others This also is Vanity Hence Learn 1. The best of Men are not above the necessity of Reproofs all being subject to manifold sailings Jam. 3.2 and ready to sleep securely in their Sins except by some wise Reprover they be alarmed 2 Sam. 12.5 For while he commends unto all submission to Rebukes he supposes none above the necessity of them It is better to hear the Rebuke of the Wise c. 2. Men are so in love with their Idols before they be wakened and reclaimed that they have within them much opposition to Rebukes and discoveries of the evil of their Ways and cannot prize these as sweet and beneficial to them as they will do after they are wakened Even what Mens own Consciences will Rebuke them for they will not willingly admit of Reproofs for it from others but are in hazard to like better the Flatteries and Applause of others soothing them in ther Sins than wholesome and sharp Rebukes Therefore the Spirit of the Lord sees it necessary to commend these as much to be prefered to the sweetest Flatteries It is better to hear the Rebuke of the Wise then the song of Fools 3. There is much need of Wisdom in a Reprover if so be he would expect acceptance and success as a reward for discerning the Season the manner of Reproving and especially the temper of the persons to be Reproved that he may change his Voice as Paul speaks Gal. 4.20 or frame his strain accordingly that he may neither Rebuke without cause nor so as to irritate the party justly Rebuked nor for fear of displeasing any conceal his just Indignation at their Sins For the Reproof which is here commended to be submitted unto is the Rebuke of the Wise 4. As Men desire to be truely Happy and have true peace and contentment of Spirit they must submit to the sharpest Rebukes of the Wise and look upon the same as a mean of promoving their Happiness the main end of them being to discover to Men and reclaim them from these Sins which marr their peace and Happiness For in order to the attaining of true peace and Happiness is this commended It is better to hear the Rebuke of the Wise 5. As it is the mark of one void of the saving knowledge of God who is the Fool indeed to Glory in his Sin and especially to delight in Flattering others and singing them a sleep in their Sins so those that are in love with their Lusts are much ravished and delighted with the Flatteries and Aplause of other Sinners For Mens carnal Mirth and particularly their Flattering of others in Sin is here called The song of Fools because it uses to be sweet both to the Flattering and the Flattered Fool. 6. We are not to esteem of the speeches of others according as they are pleasant unto our corrupt nature to which nothing is sweet but what gratifies some Lust but according as they may be truly profitable and conducing for our Happiness though they be never so contrary to our corrupt inclination and esteem that the best strain for us For it is better to hear the Rebuke of the Wise than the Song of the Fools 7. As carnal mirth is of very short continuance and ends in wo so it concerns Christs Ministers to study the most effectual way of representing the same to men and with all how little pleasure a Gracious heart can have in it as is imported in the similitude Solomon makes use of here As the crakling of Thorns under a Pot so is the laughter of Fools 8. It is a great Vanity for men to Glory in that which is their Shame namely their Sin or to be delighted with that which so soon evanishes and hath so black an end For Solomon speaking mainly of Sinners delight in Flattering or being Flattered
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
a sort Mad with Oppression even this that the cause of it in the Oppressour is a Gift destroying the Heart 9. As the Oppressions and Sufferings of the Godly are but short for they are spoken of here as if they had but a beginning and an ending And the end and outgate is certain and sweet So the consideration of the certainty and sweetness thereof may compense all the present Bitterness of their Oppression for this is another consideration to quiet their Hearts The end is better then the beginning 10. A Patient frame of Spirit under Oppression whereby people submit to the Lords Dispensations and continue at their Duty in hope of a sweet outgate is that which God calls his opprest People to Labour for as the remedy of these Distempers which are ready to break their Spirits For Solomon teaches the remedy of these by commending this frame Better is the patient in Spirit than the Proud in Spirit 11. Mens Pride is another cause of their Oppression a too lofty esteem of themselves makes them male-content with their measure which is Covetousness and that makes them turn Oppressours therefore he gives the Oppressour the Title of Proud while he saith Better is the patient in Spirit than the Proud in Spirit 12. The Patient Oppressed is in a more desirable and happy Condition than the Proud Oppressour the one hath the Lords favour and approbation who will plead his cause and support him under his Burden and give him a sweet outgate The other is under his Wrath and must shortly compear before him to receive his deserved punishment For saith Solomon The Patient in Spirit is better than the Proud in Spirit 13. As it is the Pride of Mens Hearts which makes them impatient under Oppression So the humble and patient Submitter is in a far more sweet and comfortable condition even under his Oppression than the Proud Repiner For these words may be also taken as comparing the Patient Sufferer with the Proud Repiner and preferring the condition of the one to the other The Patient in Spirit is better than the Proud in Spirit Ver. 9. Be not Hasty in thy Spirit to be Angry for Anger resteth in the Bosom of Fools 10. Say not thou what is the cause that the former days were better than these for thou dost not inquire wisely concerning this HE doth farther press the exercise of the Grace of Patience under Oppressions and Injuries from the World and this he doth in two Disswasives whereof each is confirmed lay a Reason The First is Be not hasty in thy Spirit to be angry whereby he doth not disswade from that just Indignation which Christians may have against God's dishonour Eph. 4.26 but from Carnal Passion or desire of Revenge even against the persons of proud Oppressours or Instruments of our troubles of whom he spake immediatly before And particularly from the sudden motions thereof whereby the Spirit hastens to Revenge neglecting these Considerations which might compose it and incline it rather to Pity than Anger And giveth a Reason hereof Because Anger resteth in the bosome of Fools which is not to be understood as if it stayed within and did not break out but that whether it kyth or not it is a settled habit a frame of Spirit intertained without a Battel in the Hearts of them who are destitute of the Saving Knowledge and Grace of Christ who are ordinarily in Solomon's Writings designed by the Name of Fools Those can meet Oppressions and Injuries from Men no otherwise than with Fury and Passion Next He disswades from quarrelling with the Lords dispensation in carving out an hard lot to Men Say not what is the cause that the former times were better than these which is not to be understood as if the present times were not often worse than the former in many respects seing that is foretold Mat. 24.12 2 Tim. 3.1 or as if the Lords People might not search into the sinful procuring causes upon mens part of the change of times to the worse or bewail the defections or miseries thereof seing both these are Duties Lam. 3.40 c. But that men should not quarrel with God's Providence for casting their lot in more troublesome times and under more grievous Oppressions than have been formerly as if there were no cause why men should submit to a change of times from better to worse And the Spirit of the Lord doth not here give particular Reasons of such Changes because there are many obvious in Scripture sufficient to give satisfaction herein only he prohibites and rebukes such Boldness and gives a general Reason of the disswasive that these Inquiries flow from mens Ignorance of the Lords Soveraignity and Wisdom who worketh all for His own Glory and the good of His People Hence Learn â—â— Motions of Revenge are ready to arise in the Hearts of the Lords opprest People against the Instruments of their trouble and will arise if their Hearts be not prepossest with Christian patience For Solomon having commended that Grace he disswades from this Evil as contrary to it importing proneness in the best thereunto in an opprest condition and that it will arise where Patience is not exercised Be not hasty in thy Spirit to be angry 2. It is the rashness and haste of Injured Spirits neglecting to consider the Supreme cause and Orderer of their Troubles 2 Sam. 16.10 and the Judgement abiding their Persecutors Ps 73.17.18 which sets their Spirits on fire against Instruments So that whatever provocation the Lords People have from Men they should not suffer their Passion to prevent their Reason or to banish these Thoughts which might quiet and compose their Spirits Be not hasty in thy Spirit to be angry 3. It is not enough to restrain the out-breaking of Passion against Instruments of our trouble but the very inward motions of the Spirits that way ought to be suppressed For if these be not prevented or timously quenched by bringing into the Heart humbling and quieting Considerations they will soon break out into a Flame as is imported in this Be not hasty in thy Spirit to be angry 4. It is the mark of an unrenewed Spirit void of the Saving Knowledge and Grace of God to cherish their Passions to multiply in their thoughts Aggravations of their Wrongs and to feed upon the contemplation of possible ways of Revenge and this without any Reluctance or Grief that the Heart should be so exercised though a Child of God may be assaulted with Passion and motions of Revenge yet these get not leave to rest peaceably in his Bosome For Anger Rests in the Bosome of Fools the Expression signifies to Cherish Defend and Foster their Passion Ruth 4.16 5. Men in whose Heart Revenge is a settled habit and who do not disquiet themselves by Pains and wrestling with God and their own Hearts to get another Frame whatever worldly Wisdom they have they are in God's account Fools and prove themselves thereby void of Saving
Knowledge For Anger rests in the bosome of Fools 6. When Passion is raised in the Heart of the Best it is not soon laid again if it once get admittance it will readily Rest and settle at least for a time For Solomon gives it as a Reason to the Wise or Godly why they should not be hasty in their Spirits to be angry because Anger Rests in the bosome of Fools If there were not a possibility and hazard that it might have some Rest and settling in their Heart also the reasoning were not so cogent 7. Although it be the duty of the Lord's People to search out the sinful causes which provoke the Lord to change times to the worse and the Wise Reasons which He hath for so doing and to bewail that after-times are far degenerate from the Purity and Holiness of former as was proven in the Exposition yet it is a great Sin to quarrel with Providence or to Inquire concerning this matter with Fretting and Mal-contentment of Spirit as if it were not well ordered by Divine Providence that we should not have as much Peace and Prosperity and as great freedom from outward trouble as those who were before us have had For this is the Evil here disswaded from Say not thou what is the cause that the former times were better than these 8. To Frett and Repine that the present times are worse than the former argues Men in so far void of Heavenly Wisdom which teaches those who have it to adore the Righteousness of God in all His Dispensations though they see not the particular Reasons of them Jer. 12.1 and often leads them to satisfying Reasons clearly held forth in Scripture namely that God in Wisdom takes some times to discover Mens perversity which at other times He sees fit to restrain and to promove by sore Trials the Faith Patience and other Graces of His People which He doth at other times promove without such Trials Dan. 12.10 So that this quarelling with the Lord argues great presumption in Men flowing from their Ignorance both of the true estate of the present and former times which makes them that they do not consider the Good of the present times which often doth as far exceed that of the former as the Evils and Troubles of the same do these of the former For saith Solomon Thou doest not inquire Wisely or as it is in the Original by Wisdom concerning this matter The Expression intends more then is exprest Ver. 11. Wisdom is good with an Inheritance and by it there is profit to them that see the Sun 12. For Wisdom is a defence and money is a defence but the excellency of Knowledge is that Wisdom giveth life to them that have it IN the Fifth place Solomon commends Heavenly and Saving Wisdom for of this he speaks as is clear by the effects attributed to it and the Advantages they have who are indued with it as an excellent Remedy of these sinful Distempers incident to Men which marr their true Happiness The Effects or Advantages of it whence he doth commend it are Four The First is That it is good with an Inheritance which cannot be understood as if this Wisdom were not good without any worldly Inheritance because Men have been happy with it who have had no Inheritance of that sort as Lazarus but the meaning is That Saving Wisdom is a Good which men should labour for as that without which the greatest Inheritance is but a Snare and fewel to mens Lusts 1 Tim. 6.9 and as that whereby men who have a worldly Inheritance have fairer opportunity to improve the same than these who are poor The Second Advantage is That by it there is profit to them that see the Sun he doth not here mean the Inheritance but Wisdom by It saith he namely Wisdom there is profit importing that whatever true Advantage a Man have who hath both Wisdom and an Inheritance the same is to be attributed to Wisdom rather than to Riches The Third is That it proves a Defence or a Shadow as the Word is to wit from many hazards and dangers especially Spiritual and this he illustrate by asserting some like Advantage to be had by Riches Money saith he is a Defence to wit from outward hazards in some cases Or this may be taken for a proof of the first Advantage that Wisdom is good with an Inheritance because he who hath both hath a double Defence Wisdom for one and Money or an Inheritance for another And Fourthly Lest he might seem to debase this Wisdom while he attributes the like effect to it and to Money he shews wherein it excells The excellency of Knowledge is that Wisdom giveth Life by which change of the words it appears that they are used indifferently in Scripture whereby is meant that this Wisdom is the mean of conveying to Men Spiritual and of leading them to Eternal Life And therefore is to be studied by all that would be truely Happy Hence Learn 1. Though heavenly Wisdom be often bestowed upon those who have little or no Inheritance worldy 1 Cor. 1.26 yet those who have Saving Wisdom and withal great things in the World should look upon the concurrence of these two as a special Blessing of God putting them in a fair capacity to prove themselves rich in Good Works for the Glory of God and the Good of Others Isa 60.9 Prov. 3.9 and to lay up for themselves good store of Provision for the time to come in which respects Wisdom is good with an Inheritance and better than without it 2. Let Men have never so great an Inheritance worldly they ought not to satisfy themselves therewith unless they have also Wisdom to use it for the Glory of God and good of others Phil. 4.12 to lay it out when God calls them so to do Ps 112.9 and to keep it when they cannot with a good Conscience part with it 1 King 12.3 For saith he Wisdom is good with an Inheritance 3. Whether Men have a smal worldly Inheritance or none at all that deserves that Name yet if they have Saving Wisdom they are truly Gainers and Rich and though they have never so great an Inheritance any Profit or Advantage they get deserving to be so called is to be attributed not to their Inheritance but to the Wisdom which God hath given with it to use it aright For by Io namely by Wisdom There is Profit 4. Men that have no Wisdom to honour God to save their own Souls and to use their outward Mercies aright in order to these ends though they had the whole Earth left them for an Inheritance they have no true Profit their Loss is unspeakable as is imported by the contrary of this By it there is profit to them that see the Sun 5. In so far as Men are indued with that Wisdom which is from Above in so far they are protected from Hazards not always from outward troubles but from Wrath Prov. 22.3 from the evil
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
thereunto but it is the Wisdom from above learned out of the Word of God by humble dependence upon his Spirit to lead in all Truth and to give in the Hour when Men are put to it what to speak and consequently what to act and when and how to act for it is only the Wise Mans Heart to wit the Heart illuminat with the Saving Knowledge of God and His Will and possest by the Spirit of Wisdom that Discerns both Time and Judgement 7. These who make Conscience to keep the Commands of God in so far as they are made plain to them shall not want direction from God in these things which are more in the dark So that the conscionable practice of clear Duties is the best way to attain clearness in doubtful Cases For the Wise Man here spoken of whose Heart discerns Time and Judgement is he that keeps the Commandemens of God and so is supposed to be walking conscionably according to his light this Man in Exigencies and Straits shall discern both Time and Judgement Ver. 6. Because to every Purpose there is Time and Judgement therefore the misery of Man is great upon him 7. For he knoweth not what shall be for who can tell him when it shall be HAving shewn the excellent advantage that they have who are indued with Saving Wisdom to wit Ability to discern their duty and the season thereof he comes now to shew the sad condition of them that are destitut of it And though the purpose may be taken in the general yet by the scope it appears that Solomon hath a main Eye to Mens dealing with those in Authority Because saith he to every Purpose there is Time and Judgement therefore the misery of Man is great upon him it is not to be understood as if Man were therefore miserable because there is a fit season for his Actions and a right and a wrong in acting for it would lessen yea remove his Misery if he had Wisdom to discern these But the first part of the Sixth Verse being joined with the beginning of the Seventh the sense appears to be this Because there is a Time and Judgement for every Purpose and the natural Man cannot discern either of them therefore his Misery is great By misjudging of Causes and mistimeing of his Purposes and Actions he runs himself into many Inconveniencies And this ignorance which is the cause of his Misery he sets forth in two Expressions The First is That Man knows not what shall be which is not to be understood as if the ignorance of future Events simply were the cause of Mans Misery for then the Man that hath the greatest measure of Saving Knowledge might be equally miserable with them that want it seing it is God's Prerogative to know absolutly what shall be Isa 46.9 10. But this that Man knows not what shall be may be understood 1. Of his ignorance of his Duty at if the Words were rendered He knows not what should be to wit what he should do For the Hebrews express duty after this manner in the future time and so his ignorance of his duty and the right manner of going about it is the cause of his Misery And we may be confirmed that this may be the sense because the following Expression speaks of the Time which he join◠before with Judgement Or 2. The meaning may be That the Man destitut of Saving Knowledge is not only ignorant of future Events but likewise of all these grounds of Consolation that might carry him through them be what they will and therefore his Misery is great upon him And 3. It may be taken thus He knows not what shall be even so far as may be known by that Saving Wisdom which he is commending particularly by the light of the Word and Spirit of God and therefore his Misery must be great upon him For the other Expression Who can tell him when it shall be It hath the force of a Negation None can tell him or none can make him capable seing God hath not taught him the timeing of his Actions a right carriage in Straits and Exigencies and how he may have true Comfort whatever future Events be Doct. 1. There is not only a Right and a Wrong in Mens Actions and a season for their Acting which they should labour to understand but the same is also to be observed in reference to Mens Purposes and Resolutions concerning these So that they should not so much as suffer their Hearts to resolve upon or encline to any courses till first they have consulted the Word of God as their Directory Ps 19.7 and implored God's Direction who being acknowledged in all our ways promiseth to direct our paths Prov 3.6 that they may know whether the thing they resolve upon be approven and what is the right manner of doing of it which is the thing he calls Judgement here and what is the fittest season and opportunity for the doing thereof which is the Time here spoken of For having said A Wise Mans Hears discerns both time and Judgement in shewing the consequence of not discerning these he applies it to Mens purposes or their Resolution and Will as the Word signifies Because to every Purpose there is a Time and Judgement 2. The want of understanding of the Mind of God in His Word concerning our Duty and the due season thereof which is to be had by the help of his Spirit who leads His People in all Truth not only makes Men misjudge of things and take right for wrong even in their ordinary and civil Affairs mistake the right manner of going about what may be right in it self mistime all their Actions and so bring much guilt upon themselves but likewise it makes them very miserable while they rashly engage themselves in sinful Courses neglect necessary Duties or do them in a wrong manner or not in their own season and so provoke God to blast their Undertakings and render what they do unsavoury to others All which might have been prevented by consulting His Word and seeking the conduct of His Spirit For this Word translated Misery signifies both Guilt and Misery or Punishment Because to every Purpose there is Time and Judgement which Men labour not to discern therefore the misery of Man is great upon him 3. The way to make Men fall in love with the study of Saving Knowledge is to represent to them the Misery and sad Consequences that Men destitute of it do bring upon themselves For it being his scope to commend Saving Wisdom he here 〈◊〉 cut the woful Consequences of the want of it Because 〈◊〉 Purpose there is Time and Judgement the misery of Man is great upon him for he knows not c. 4. Though both those that are indued with Saving Knowledge and those that are destitute of it be equally ignorant of many future Events yet herein is a clear difference between them that the one knows neither his Duty nor the right manner of
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
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
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
cause the Oyntment c. so doth a little folly c. 4 The greater measure of esteem and Reputation for Wisdom and other gifts of God men have attained unto the more easily is their Reputation stained even by the smallest miscarriage discernable in them They have the eyes of Envy fixt upon them 1 Sam. 18.9 those who have been silenced by their blameless behaviour will readily speak much against them when they manifest but a little Folly 1 Tim. 5.14 1 Pet. 2.15 And the more straight their former carriage hath been the more remarkable will the least impertinency or rashness in their future carriage be as a small blemish is easily discerned in a face that hath always appeared beautiful The consideration whereof should stir up such to walk the more circumspectly whereunto Solomon here by this Argument doth excite them a little Folly makes them unsavoury and useless who have been in Reputation for Wisdom and Honour 5. So spiritual should the minds of Christians be especially the Lords publick Servants that they should make some spiritual use of these things which are of most common use among men and so should be ready to illustrate and commend truth and duty to others by these things which may be their daily remembrancers For so doth Solomon here Dead Flies cause the Oyntment of the Apothecary to send forth a stinking savour so doth a little c. 6. As the untainted Reputation of a Wise Christian makes him very savoury and his carriage and Counsels wholesome and medicinal to others with whom he converses while he makes manifest the savour of the knowledge of Christ and by his example and instruction heals the distempers of those among whom he lives So the miscarriage of such a man makes him so much the more noisome and unsavoury as he hath been before savoury and useful as is imported in this similitude and the application of it There is nothing more wholesome and savoury than pretious Oyntment while it is fresh nothing less useful and more unsavoury when it is corrupt And so is it with those that have been in Reputation for Wisdom and Honour While by their holy and circumspect walking they keep their Reputation they are very savoury and useful but when even by a little Folly and much more by their gross failings they lose it they become very noisome and unsavoury Ver. 2 A Wise mans heart is at his right hand but a Fools Heart is at his left 3. Yea also when he that is a Fool walketh by the way his Wisdom faileth him and he saith to every one that he is a Fool. THat the minds of Men may be yet more in love with the following directions concerning the manifesting of Heavenly Wisdom in their conversation He doth here in the second place describe those that are indued with it and those that are destitute of it First He describes the Godly who are ordinarily designed by this name the Wise in Solomons Writings while he saith the Heart of the Wise is at his right hand He doth not speak of the situation or position of that material part of the Body which is called the Heart and is in the same place in all Men but of the inward frame and disposition of a Mans spirit in order to his acting The man that hath saving Wisdom his mind is present at his duty and fit to direct him how to go dexterously about it in the opportunity thereof And this he expresseth in a proverbial kind of speech his Heart is at his right hand because it is with the Right hand that Men ordinarily are readiest and swiftest in working In a word it is to be in a fit disposition for Duty or as Pauls expression is prepared unto every good work in the season thereof Next He gives a description of the man destitut of this Heavenly Wisdom in two Branches The First is That he is unfit for every duty his Heart is at his left Hand he cannot go dexterously about his actions and hath no Heart to act any thing aright The Second That he doth palpably discover his naughtiness to discerning Onlookers by his visible deportment when he walks by the way that is when he is about any duty Common or Religious his Wisdom or as it is in the Original his Heart fails him he hath neither Wisdom Strength nor Courage for his Duty especially when he meets with difficulties in the way of it and he saith to every one that he is a Fool not as if he did in words express so much For Solomon speaks nothing in this Book of natural Fools or such as are destitut of the exercise of common Reason but of persons void of saving Grace how wise soever they seem to be otherwise they are often left of God to bewray their Folly to spritual Discerners Hence Learn 1. In so far as Christians are indued with Heavenly Wisdom and do improve the same they will do nothing before they deliberat and consult the word and Spirit of God concerning their actions both for the matter and manner of them Prov. 4.26 that they may discover and foresee temptations incident to them in following their Duty to shun them Prov. 2.10.11 and Hazards and inconveniences to eschew or prepare for them Luk. 14 28â— they will watch the opportunity of their Duty and keep themselves in a fit disposition for it that they be not surprized therewith when it offers it self 1 Pet. 4.7 they will labour to keep these considerations which may repel Temptations guard against discouragements Psal 119.50 95. And will be often reflecting upon their actions for matter of Humiliation or Praise as they find them right or wrong Psal 119.59 all which may be comprehended under this description of the truly Godly The heart of the Wise is at his right hand 2. Men void of the saving knowledge and Grace of Christ cannot go dexterously about any Duty For either when they purpose to do well the Right hand of Execution is absent from the Heart Psal 78.37 Or when they do what is right in it self their Heart is as it were away from their Hand Isai 29.13 And ordinarly their Hearts are wholly indisposed for and averse from what is their Duty and only inclined to act what is Sinistrous or Evil as is imported in this description of the man void of saving Grace or knowledge The Heart of the Fool is at his left Hand 3. Though every mans heart be framed alike and have the same position in the Body yet Saving knowledge and Grace make so great a change upon the Heart where they are bestowed as if the natural situation of it were changed It now in some measure inclines toward that which is good in the sight of God Rom. 7 22. while as before it was only bent toward Evil Jer. 17.9 For to convince us of the vast difference between the regenerat and the unregenerate he thus describes the one and the other The heart of the Wise
is at his right hand but the Heart of the Fool is at his left 4. However men void of Saving Knowledge and Grace may hold on for a time in the way that is good and right in it self especially while they have prosperity applause and such incouragements John 5.33 yet when opposition and discouragements become frequent they lose all the courage strength and comfort which sometimes they seemed to have For saith he when he that is a Fool walks by the way his Wisdom or as the word is his Heart fails him the expression is ordinarily used of mens despondency and discouragement of spirit because of opposition in their way 5. As mens carriage and visible deportment hath a language which may be heard and understood by the truly Wise with whom they converse so however Hypocrites may long carry themselves so closely that they shall not bewray their folly or wickedness which is called Folly in the Book Psal 55.14 yet it is just with God and often he doth exercise that Justice in this Life to leave such to discover what is in their Heart by their actions see Prov. 18.2 and 6.13.20 For this description of the Fool or the wicked man is not to be understood as if all such did verbally proclaim themselves to be what they are But that their unchristian and imprudent carriage in opposition to the way and will of God though never so much Worldly wit and policy were manifested in it doth often speak to the truly Wise what they are yea also when he that is a Fool walks by the way his Wisdom fails him and he saith to every one that he is a Fool Ver. 4. If the spirit of the Ruler rise up against thee leave not thy place for yeilding pacifieth great offences HE comes now to direct the Godly how to manifest that Heavenly Wisdom or Christian prudence formerly commended in their carriage especially to Magistrats or Superiours provoked and that unjustly as will appear by the following purpose In this verse there is considerable First the case wherein he supposes the Godly to be and that is to be under the wrath and displeasure of those that are in Authority If saith he the spirit of the Ruler or the Passion as the word sometimes signifies in Scripture Prov. 25 28 rise against thee or as the word signifies Ascend or swell so as it seems there is Evil determined against thee Next there is the duty injoined to the Godly in these words leave not thy Place whereby is not meant that the Godly may not in any case flie from the fury of incensed Rulers For Solomon knew that his Father had so done warrantably But the meaning is that Christians should neither for the apparent displeasure of great men shake off their duty to God it being every mans prime place and station to defend his honour nor yet due respect to the person and office of their Superiours though unjustly incensed this being a part of our duty to God Thirdly There is the reason pressing this Duty for yeilding pacifieth great offences By yeilding is not meant obedience to mens sinful commands for fear of their displeasure but a submissive humble carriage ceding from our right in some things and going along with them so far as we may with a good Conscience Or it is the same with that which Solomon calls a soft Answer Prov. 15.1 or long forbearing Prov 25 15. to act against them while there is hope of their being reclaimed this may pacify their passions and so prevent farther offences which they are ready to commit against God and greater hazard to our selves Hence Learn 1. The favour of great Men is to be looked on as a very unconstant thing And therefore no Man should trust in it nor for the obtaining or keeping of it adventure upon the displeasure of him with whom there is no variation nor shadow of turning For it is supposed in the first expression of this verse that the Spirit of the Ruler is now risen against them with whom he hath been lately well pleased and in the last expression in the verse it is imported that his mind may be changed again to favour them if the Spirit of the Ruler rise against thee c. 2. Although the Godly be the most loyal Subjects of any in the World yet they may resolve to lose the favour and incur the displeasure of those in Authority who often even though they be Gracious expect too much of their Subjects and would have them sealing all that they say 2 Sam. 24.2.4 And therefore Men should keep themselves in good terms with the supream Magistrate who can restrain the Wrath of Princes and cut off their Spirits when they rise too high against his People Psal 76.10.12 This is also imported in this supposition If the Spirit of the Ruler rise against thee 3. Men so little consider Gods Greatness Soveraignity and Terrour Isai 51.12.13 that they are in hazard when they see great Men incensed against them to be put from their duty and either out of carnal fear to deny the truth Mat. 26.70 Or out of pride and passion to shake off all Reverence to lawful Authority for every thing that displeases them 1 Pet. 2.13.16 Therefore the Spirit of God finds it here necessary to exhort the Godly to constancy in their Duty in such a Case If the Spirit of the Ruler rise against thee leave not thy place 4. Though it be in some Cases lawful for the Godly to flie from the presence of Incensed Magistrates yea out of their Dominions and from the reach of their power especially when they are not only unjustly incensed but manifesting cruel Purposes against them as is clear in the Case of David flying from Saul and even of Christ himself and his Apostles flying from one City to another yet every appearance of hazard from such ought not to be a ground of flying from them while there is hope of reclaiming them from their evil way or gaining their favour again For it is here supposed that they may be pacified and the party have some probability hereof and in this Case it is commanded Leave not thy place 5. Whether it be lawful for Subjects to flie from the presence of their incensed Rulers and from the reach of their Power or not they must never desert either the Duty which they owe immediaty to God or such Duties to their lawful Magistrates as are within the compass of their Power and Calling if it were but to pour out their secret Prayer to God for them For this Direction may be taken in reference to that Duty which we owe to God and of that also which we owe to Magistrates as a branch of Duty to him abstracting from flying but of or abiding in their Presence or Service If the Spirit of the Ruler rise against thee leave not thy place namely that place which is properly and constantly the place of a Godly Man 6. When Inferiours or
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
madly resolved to go on in their sinful ways 2 Chron 25 8. And so it is used here to Men who did Rejoice in their Foolish Youthful Lusts who did encourage and provoke their own Hearts and one another to more and more delight therein withholding nothing of satisfaction to their sensual pleasures which they could attain to making their own inclination the rule of their walk and so did justly deserve to be given up of God to their own Hearts Lusts and that he say to them let him that is filthy be filthy still Next He labours to reclaim them by certifying them of a Judgement to come wherein they behoved to appear and and give an account of all such sinful motions and courses as they have intertained and followed Thirdly He endeavours their reclaiming by a serious and grave exhortation to the study of Reformation held forth in two Expressions The one is that they should remove Sorrow from their Heart they thought to do this by their sinful pleasures but he imports they were increasing grief to themselves and Wrath as the word translated Sorrow signifies even the wrath of God against their own Souls The other expression explains the way how they should remove Sorrow from their heart to wit by putting away evil from their Flesh whereby is meant the forsaking of these sinful pleasures in the accomplishing whereof the Flesh or outward man is mainly instrumental And Fourthly he doth endeavour the same by a reasoon taken from the vanity or sinfulness of Mens Conception and Birth which should move them to cry for a change of their nature for the first word translated Child-hood relates to Mens Conception and the time between that and their Birth and the other translated Youth relates to their Birth and some time following for it signifies the Morning or break of day both which are full of sinful vanity rather to be lamented than continued in Hence Learn 1. Those who give up themselves to their sinful pleasures may justly fear that God shall give them up also to follow their own way to their eternal ruine and that as they scorn his pains and often mock his Messengers so he shall mock them and scorn the Scorners For this Holy Irony is to beget Fears in their Hearts lest God give them utterly up to themselves Rejoice O young Man in thy youth and let thy Heart cheer thee in the days of thy youth and walk in the ways of thy Heart c. 2. Where Gods powerful renewing Grace hath not lighted upon Mens Heart they will not only take pleasure in Sin but they will provoke themselves to more and more wickedness and if Light or Conscience would make reluctancy they will spurr their Hearts over the Belly of it and will with-hold themselves from nothing which gives present satisfaction were it never so dishonourable to God and destructive to their Souls Peace and Felicity For this Ironical Speech expresses the language of a bold Sinners Heart to himself Rejoice in thy youth and let thy Heart cheer thee and walk in the ways of thy heart and in the sight of thine eyes 3. Christs Ministers must study variety of Strains for reclaiming of Sinners sometimes they must labour to terrifie by Threatnings sometimes allure by Promises as Solomon hath done before and sometimes labour to make Men ashamed by Holy Ironies and scorning of their scornful Carriage and speak to them in their own strain as they use to speak to their own Hearts and one to another providing they do thereby intend their Reclamation not their Irritation that they be not desirous of a woful day upon them that they intertain Pity and Grief in their Hearts to see Men going cheerfully to their own Ruine and that they intermix with their strain informations of their Hazard and loving Counsels expressing some hope of them and holding forth to them the way how they may be reclaimed as here this heavenly Preacher doth Rejoice O young Man c. But know God will bring thee to Judgement therefore remove Sorrow from thy Heart c. 4. When Men have abundance of earthly Pleasures and are in a capacity to enjoy the sweetness of them they are then in great hazard to banish all serious Thoughts of Death and the last Judgement For this Memento imports that such have need to be minded thereof But know thou that God will bring thee into Judgement 5. The serious and believing Consideration of that Great Day of Judgement is a special Mean to abate Mens eagerness in the pursuit of their carnal Pleasures And therefore Ministers should be serious and frequent in stirring them up to the consideration of it For the Spirit of God finds this to be most pertinent to be put as a Bridle in the Jaws of insolent Youth to restrain it from excess in carnal Pleasures But know thou that for all these things God will bring thee to Judgement 6. There will be no shifting of Compearance at the Judgement Seat of Christ were Men never so unwilling to sist themselves there compear they must Know thou that God will bring thee in to Judgement 7. The last Judgement will be so exact that not the least sinful motion of wicked Mens Hearts shall pass without notice and deserved Punishment Men must not only give account there of their gross out breaking Sins but of their inward cheering and encouraging their Hearts to follow these Sins For speaking of young Mens cheering their Hearts in their wicked Courses and in the sight of their Eyes he saith For all these things God shall bring thee in to Judgement 8. Though deluded Sinners dream that their delighting in their Lusts and banishing the Thoughts of Judgement to come iâ— the way to remove Sorrow from their Heart yet the truth is by their so doing they are contracting Sorrow and Heaviness depriving themselves of their true spiritual Comfort and Joy provoking the Lord to Wrath against them and drinking down that sweet Poyson which within a litle will bring much Sorrow to their Heart except by sincere Confession it be cast up again For the Man to whom he speaks Verse 9 as cheering his own Heart in his Sin and banishing Thoughts of Judgement he supposes here in the 10 Verse to have much Sorrow at his Heart to wit much Guilt which will end in Sorrow and so much matter of Wrath as the Word translated Sorrow signifies while he saith Therefore remove Sorrow from thy Heart 9. Though the mortifying and reforming of these Evils which Mens corrupt Nature often signified in Scripture by the Word Flesh incites them unto and their outward Man and Members thereof which Scripture also expresses by that Name doth act and accomplish seem to them the most unpleasant and painful Exercises in the World yet are they in effect the only way to remove Sorrow and consequently to bring in true Joy and Peace to the Soul For this last Expression may be looked upon as holding forth the way of
attaining to what is prest in the former namely the removal of Sorrow from the Heart And put away evil from thy Heart 10. Men will never rightly reform the Ills of their practice especially Sins of their Youth till they be sensible of their Original Pollution which doth encline them to sinful Courses even from the very Morning of their Life or as the Word translated Youth signifies the breaking of the Day of their being in the World For Original Sinfulness is held forth in this Expression which is brought in as a Reason why Men should be serious in reforming their actual Transgressions For Childhood and Youth are vanity 11. The sinful Delights of Youth are transitory and those hot furious Motions of Passion Lust and the like will soon evanish the consideration whereof should move Men to the study of Mortification timously that they may leave their Lust ere their Lusts leave them For the Vanity here spoken of is mainly to be understood of the transitoriness and speedy evanishing of youthly Pleasures and the same is brought as an Argument for the study of Reformation For Childhood and Youth are vanity CHAP. XII THE ARGUMENT IN the First Part of this Chapter contained to the 8 Verse the Preacher continueth his purpose begun in the end of the last Chapter which is to stirr up Men to a serious and timous preparation for Death and Judgement And in order thereto doth 1 press the exercise of a Duty very fit and necessary for that end to Remember their Creator c. ver 1. where 1 we have the Duty it self which is to Remember a Word importing a clear up-taking of God and His Attributes an affectionat and cordial Trusting in Him and an Engagement to the Duties of New Obedience ver 1. 2. The season fittest for discharge of that Duty not only the present Now but the time of Youth ver 1. And 3. The Argument whereby he presseth this Duty taken from the sad Condition that every Man is to expect under Old Age with reference to the Trouble and Afflictions incident to it and the continuance of these Afflictions upon him and the Language that such will have at such a time far different from what they had in their Youth ver 1. 2. He doth negatively describe the fittest Opportunities for the performance of these Duties necessary in order to the preparing for Death as that it should not be deferred till the Miseriei of Old Age creep on nor till the frequent Returns of outward afflictions especially Diseases ver 2. In the dimness of the bodily Eyes the usefulness of external Lights and the fatling of the Reason held forthly the Allegories of the Sun Moon and Stars being darkned and in the continual succession as one Cloud or Shower after another cometh in time of Winter of one Trouble after another ver 2. 3. The Preacher positively evinceth the time of Old Age not to be so fit an Opportunity for making peace with God in order to preparation for Death as the time of Youth and Health an old Mans Body being so beset with Death as a beseiged Castle that the Arms and Hands called the Keepers of the House do shake the Legs and Thighs the strong Men grow feeble the Teeth the Grinders turn few loose and unfit for preparing Meat for the Stomach and the Eyes which took out at their Holes as Windows grow dim and weak ver 3. 4. He by several other Metaphors describeth the dissolution of this House of Clay or earthly Tabernacle as by the Shutting of the Doors in the Street importing the unfitness of the Mouth and Lips to speak or Throat which are the Doors of the Tabernacle to let down Meat By the low sounding of the Grinders holding out the small noise Old Men throw want or weakness of their Teeth make in their Eating by his rising at the Voice of the Bird thereby signifying the unsoundness of his Sleep and by the Daughters of Musick brought low thereby discovering the weakness of all these Organs of the Body made use of either in uttering or receiving of melodious Sounds ver 4. By Old and Dying Men their being afraid of that which is high and their Fears in the way insinuating their want of Strength and Courage by the flourishing of the Almond Tree holding forth the increase of Gray Hairs as a sore-runner of Death by the Grashoppers being a Burden shewing their Weakness to be such as that the weight of a Flie shall be a trouble to them And by the failing of the Desire both after lawful and unlawful Objects ver 5. The ground of all which is because Man is going to his unchangable Estate ver 5. and his Friends have given him over for dead and begun their mourning for him ver 5. By the loosing of the Silver Cord holding forth the decay of the natural Life and Spirits or Marrow of the Back-bone and Arteries of the Heart which thence convoy the Spirits to other places of the Body By the breaking of the Golden Bowl whereby is meant the Skin containing the Brain which having the Pores of it much opened to admit of what is prejudicial fortokeneth a Decay of the Body in old age By the Breaking of the Pitcher at the Fountain by which is meaned the obstruction of a Vein in the form of a Pitcher coming from the Liver here called the Fountain betokening Decay and Death ver 6. and by the Wheel broken at the Cistren by which is meant the Lungs which as a Wheel are in continual motion till by watry Humours and Flegm falling down in the Stomach they be impeded and so brings Decay and Death ver 6. All which drives the Preachers Scope in the ver 1. to prepare for Death in time before these things fall out by remembring their Creator in the days of Youth And 5. This First part of the Chapter is shut up in giving a short sum the Tabernacle being dissolved as is before described of Mans future state both as to the Body that it being Dust in its first original returns thereto till the Resurrection and also as to the Soul called here the Spirit because of their immaterial substance and resemblance to God that it shall return to God to be disposed of eternally by Him Which also may perswade to the Duty of preparing for Death ver 7. In the Second Part of this Chapter from ver 8. to the end the Preacher sums up this purpose and the whole Book wherein 1. He asserts as the substance of this Book the vanity and insufficiency of all humane Things for directing Man to true Happiness ver 8. 2. He commends the purpose contained in this Book 1. From the Preacher himself and his qualification of Wisdom ver 9. As from the Improvement he made of this for the good of the Church ver 9. As from his Diligence and Assiduity in his Work ver 9. As from his not resting in any measure attained but seeking out carefully
the Stomach By the third expression he shall rise up at the voice of the Bird is not meant that the Dying Man shall be able at all to rise but that his Weakness is such thorow the coldness and emptiness of his Stomach and the dryness of his Brain that he shall get no sound Sleep at all but the least noise suppose it were of some litle Bird shall put him off his Rest And by the fourth the Daughters of Musick shall be brought low is meant that all the Organs or Instruments of the voice and hearing whereby Men did either make Melody or pleasant Speech to others or did delight in such made by others shall be then so weakned that they shall neither hear others nor be heard by them Hence Learn 1. While Men are able to keep up Society with others to go out of Doors to them or admit them into their Houses and to speak to and hear one another they should labour to improve that correspondence for the advantage of their own and others Souls to Edify and be Edified by one another remembering that the Day is coming when they will love to have the Doors of their House that look to the Streets shut least their sinful Companions may come in to vex them though they were with them they will not be able to open the Doors of their Lips to correspond any more with them how comfortable will it then be to have Christ dwelling in the Heart by Faith and to be keeping up correspondence with him by Prayer and Praise which is the true preparation for this case when the Doors shall be shut in the Streets 2. It will be a great Affliction to men when they shall find themselves to stand in need of Creature-Comforts and have the same beside them and yet have no power to use them And therefore while they have as much Strength as to break their own Bread they should eat in Sobriety and with thankfulness imploy the Strength they recive by their Food in Gods service So shall they prepare for and have comfort in this time when the sound of the grinding shall be low 3. As sound Sleep without such distemper of Body or horrour of Conscience as marres the same is a great Mercy which the Lord bestows upon his own whensoever he sees it good for them Psal 117.2 and 84.11 So while Men Injoy it they should use it soberly and imploy all the refreshment they get by it in the service of the Giver labouring so to walk in the Day-time that their Sleep may be Sanctified their Reins may teach them in the night season they may rise early for Holy Exercises that whensoever they awake they may be still with God and if at any time Sleep depart from them they may then think upon and prepare for the case they shall be in when Death draws near For he speaks of this as a part of the Affliction of Dying Men and minds Men in Health of it that they may thus prepare for it when they shall rise up at the voice of the Bird. 4. As Mans Tongue is given him for Glorifying his Maker his voice and all the Organs of it for chearing his own and others Hearts in his Praises his ears to take in the joyful sound of the Gospel for refreshing of his Heart So while he hath the use of these Instruments his Tongue and Ears he should be careful so to imploy them he should often let the Lord hear his voice in Prayer and Praise seing the same is pleasant to him Cant. 2.14 He should be much in edifying discourses with others which are also sweet to the Lord Mal. 3.16 And nothing taken up with Carnal Mirth or musick that so when he shall not be able to speak to or hear others he may be making Melody to the Lord in his heart and may hear his Spirit speaking peace there For this is the true preparation comprehended under that direction Ver. 1 for such a case as this when all the Daughters of Musick shall be brought low Ver. 5. Also when they shall be affraid of that which is high and fears shall be in the way and the Almond Tree shall flourish and the Grashopper shall be a burden and desire shall fail because man goeth to his long home and the Mourners go about the Streets HEre is a farther description of the case that Men shall be in when Death is drawing near unto them held forth in several expressions The first two they shall be affraid of that which is high and fears shall be in the way are to the same purpose and do both signify the want of Strength and courage and the fearful apprehensions incident to Dying Men particularly by that which is high may be meant any step of their way which is higher than another and the least stumbling Block in their way which is to a crazy decayed Man such as Solomon here describes is matter of fear least it make him fall considering how hurtful a fall may prove to him and how hardly he would be set to his Feet again And so the words suppose the Dying Man yet able to step up and down as some will be till very near the time of their Removal Or by that which is high and the fears in the way may be meant the least Trouble were it but the weight of a hand above the Dying Person or any action about them which is to them terrible and makes them fear least it increase their pain Next by the flourishing of the Almond Tree may be meant the hastening of the persons Death so the allegory or similitude is used Jer. 1.11 because that Tree flourishes near the end of Winter and consequently it may signify also the Decay of their Strength whereof Gray Hairs which resemble in colour the Flourishes of the Almond Tree are a Sign As on the contrary this same Heavenly Writter doth set forth the vigour and Strength of Youth in a spiritual sense by the Temples where Gray Hairs first appear compared to a piece of Pomegranat which is Rudie and white Cant. 6.7 Or the similitude may have this sense which is to the same purpose that the Blood being now retired toward the Heart of the Dying Man the pale white Clay appears like the Flourishes of the Almond Tree The fourth Expression the Grashoper shall be a Burden Signifies also the great Decay of Strength in so much that the lightest thing were it but a Gnat or Grashopper lighting upon the Face of the Dying Man shall be a burden to him and yet he shall not be able to put it away The fifth is in more plain and proper Terms that Desire to wit after all Earthly Objects whether Lawful such as Meat Drink Marriage Delight and the like or Unlawful such as Revengeful Ambitious Lustful desires Reckoned out 1 Joh. 2.16 shall now cool and be quite extinguished To all which he subjoins a Reason because Man goet to his long Home
out the humane Body which hath a Fountain of natural Life and Spirits within it and so many excellent Instruments to convoy and impart the same to the several parts of the Body all which at Death will be loosed and broken to peices And though this general Sense might be satisfactory and useful as to the Scope which is to stirr up Men to Remember their Creator before these noble Parts be decayed and it may be thought safe to enquire no farther anent the Particulars intended by every part of the Similitude considering that it seems now to be very uncertain by what Names these noble Parts of the Body the Heart Brain Liver and the like were called and distinguished one from another among the Hebrews in Solomon's time and by what Similitudes they were set out which make great diversity among Interpreters in expounding and applying of them And considering also that there are several of these Parts which may be represented by diverse parts of this Similitude yet we shall mention what is most universally agreed upon to be pointed at by the particulars of the Allegory here made use of And First By the silver Cord is meant the Marrow of the Back-bone compared to a silver Cord because much of the strength of the Body lyeth in it in so much as without it Men would creep upon the Earth as Worms do and because in colour it resembles a silver Cord the loosing of it is the weakening of it when the Spirits withdraw from it it becomes cold and loses the force of it The Similitude may also signify some of the prime Arteries or Strings of the Heart which thence convey the Vital Spirits to the Liver and other parts of the Body Secondly The golden Bowl is taken from that yellow thin Skin containing the Brain within the Skull which is broken when the Pores of it are much opened to let in the Air as falls out near the time of Death Thirdly The Pitcher at the Fountain is thought to point out a great hollow Vein somewhat in form or figure like a Pitcher which doth receive from the Liver here called the Cistren Nutriment now turned by the Liver into Blood to be conveyed to the rest of the Members and this is broken when it is obstructed or the operation and office of it impeded near the time of Death Fourthly By the Wheel at the Cistren are meant the Lungs the prime Instruments of the Breath and Voice which are set out by this Similitude because like the Wheel of a Fountain they are still in motion drawing down and sending up the Breath again as the Wheel is still sending down or drawing up the Bucket This Wheel is broken at the Cistren when thorow the abundance of watry Humours or Phlegm filling the Stomach they cease from their motion and operation and so brings Death Now the first Words of the Chapter are to be knit with this as with all the former to this purpose Remember thy Creator before this Case come and timously make Peace with Him that thou mayest have peace in this day Doct. 1. Men should not despise humane Learning and the knowledge or science of natural Things were it for no more but to help them to understand the Fabrick of their own Bodies And although every Man's Gift is not to be laid aside as to the publick imploying thereof because he wants such and such a measure of humane Learning seing the Lord hath made eminent use of some who wanted it Act. 4.13 as he hath done also of others who have been eminently endued therewith Act. 7.22 and 22.3 yet every Mans short-sightedness therein should humble him and move him to bestow some of his time for attaining to it especially considering that Mans Body is so wonderful a peice of Artifice that without the help of these Sciences which describe the same hardly can such Scriptures as this be made clear Ere the silver Cord be loosed c. 2. The Lord hath wisely ordered that Death should assault and take down this Tabernacle of our Body by degrees and loose at leasure the several Pinns thereof first weakening the out-works and then setting upon the inward that every Stroak and Assault may be a Warning for a farther and that when Men find their Hands trembling or their Legs enfeebled their Eyes dim or their Ears dull of Hearing they may prepare for an Assault upon the Heart and other noble Parts For after Solomon hath described the dissolution of several other parts of the Body he comes here to the inmost and most noble parts thereof that Men may be stirred up to Remember their Creator at least Ere the silver Cord be loosed or the golden Bowl be broken 3. All the Organs of the Body especially the more noble parts thereof are very excellent pieces of Work and to be so esteemed of not so much for the substance of them as for the Divine Art which is manifested in the framing of them and the excellent uses they serve for And therefore both these and the Powers and Faculties of the Soul which reside in and act by these are to be used holily Mans strength here mainly held out by the silver Cord should be esteemed more precious than to be spent upon his Lusts he should beware of filling this golden Bowl his Brain wherein these excellent Faculties his Imagination and Memory have their prime Residence with unclean ambitious revengeful Speculations and such like Immoralities and by Intemperance and Excess to spoil this Pitcher corrupt this Cistren and break this Wheel his Liver Lungs and other parts which may be signified by these Similitudes and so do what he can to be his own Destroyer Therefore are these parts of the Body set out here by such elegant Metaphors or Similitudes borrowed from very precious things The silver Cord the golden Bowl c. 4. These parts of the Body which are most excellent and durable are to be looked upon as very brittle and fading and therefore a House not made with Hands to be ensured and this frail Body only so far respected and cared for as it may be the more instrumental in doing the Lord Service while we have it Therefore are the most noble Parts of the Body here represented by A golden Bowl a Pitcher and a Wheel 5. While Men have some measure of Health and Strength they should consider that it will be no fit time for making their Peace and Acquaintance with God in Christ when Death shall be loosing the last Pinns of their Tabernacle these Powers and Faculties of the Soul which are mainly active in Knowing Believing Loving and Praising the Lord being then a decaying And therefore they should think it their true Wisdom timously to remember their Creator in the days of their Youth and strength ere the silver Cord be loosed c. or the Wheel broken at the Cistren Ver. 7. Then shall the Dust return to the Earth as it was and the Spirit shall return unto
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
must be very earnest with them to admit and make use of the same and must not think themselves sufficiently exonered to have held forth Light and given warning to people unless they do their outmost to prevail with them to make use thereof For so doth Solomon here after clear Light held forth concerning Mens Duty and warning given of their Hazard in case they neglect it he is most serious with them to make use of his pains farther by these my Son be admonished or enlighened 2. This is the perfection of Scripture above all other Writings in the World that every part of it which hath been by any Pen-man delivered to the Church doth contain a perfect rule of Faith and Manners so that no other Writtings beside or contrary to it are necessary for supplying the defects of it For Solomon here supposes that what he and others of the Lords Servants who lived before and in his time had Written though then there was but a small part of Holy Scripture delivered to the Church was sufficient to Admonish Men of their Duty and Hazard in order to their true Happiness while he saith by these my Son be admonished 3. In the Study of the Scripture Men should not aim at their Comfort only but mainly that they may receive clear Information and warning of their Sin and Hazard the true remedy thereof and the way to attain to it For this is one main use to be made of this Book and consequently of the rest of Scripture by these be Admonished 4. Though some of the Hearers of the Gospel be strong Men in comparison of others who are but Babes 1 Job 2.13.14 yet all of them should come as Children to hear the Lords Mind with meekness and submission to the Reproofs and warnings of the Word with Love to their Teachers desiring the sincere Milk of the Word from them And Ministers should put on Bowels of Fatherly affection toward the people with whom they deal Therefore doth Solomon here speak to every Hearer as a Son by these my Son he Admonished 5. Men are naturally so transported with a desire of Vain Glory especially that which they affect to have by their Wisdom Joh. 11.12 that while they have time or strength they will never make an end of seeking out many Inventions whereby to attain to their imaginary Happiness after they have Writren one Book to shew themselves Wise in the discovery of the way to Happiness they will still begin another And yet so empty are all the Creatures and courses that natural Men can take about them that till men betake themselves to that new and living way to Happiness which the Scripture reveals they will meet with nothing but endless Labour and continual disappointment without any true setling or quietness to their minds For Solomon speaking of their Writtings who mistake the Scriptures way to Happiness saith of making many Books there is no end 6. Though the Study of saving knowledge may prove wearisom to the Flesh partly by Reason of our Dulness and unacquaintance with the grounds of consolation and confidence of success and partly because the Lord will have the wearying of the Flesh in that Study a mean to promove mortification and to divert the Heart from sinful delights yet that study is sweet of it self and is the very rest and refreshment of the Soul yea it is Health to the Spirit and Marrow to the Bones and in comparison of it all other Studies are spending and wearisom even to the Flesh For this study must be rest and sweetness seing it is of other Studies only that Solomon affirms this much Study is a weariness to the Flesh Ver. 13. Let us hear the Conclusion of the whole matter fear God and keep his Commandements for this is the whole duty of man HEre is the last Article of the Conclusion of this Book containing the summ of Solomons Scope in the whole especially in these directions which he had given for attaining to true Happiness And this summ he doth first press upon his own Heart and the Hearts of all others and so Labours to fasten it as a Nail there and as that which the whole purpose of this Book aims at Secondly He Branches out this summ in two exhortations The first is to the Fear of God which sometimes in Scripture is put for the Whole Worship and Service of God Isai 29.13 but being here distinguished from the keeping of the Commandements which comprehends all the Worship of God it is to be understood of that inward Filial reverence and aw of God which the Lord hath promised in the Covenant of Grace to put in the Hearts of his People whereby out of a believing consideration of the greatness and soveraignity of God Jer. 10.6.7 his goodness to them in Christ Hos 3.5 especially his proneness to pardon their failings Ps 130.4 they do depart from what they know offensive to their Father Prov. 16.6 and aim at what is well pleasing in his sight Philip. 2.12 in humble confidence making use of Christs Merits to cover their Imperfections and make them acceptable to God Psal 5.7 The Second Exhortation is to the keeping of his Commandements whereby is not meant a legal perfect obedience which Solomon knew to be impossible he being so well acquainted with Original Corruption Eccles 7.20.29 but a sincere and constant aim at conformity to the will of God without exception of any of his Commands and that because they are his And Thirdly He presseth this Study by two Arguments The First is in this verse that this is the whole duty of man or as the Words are in the original this is the whole of Man to wit his main task or a compend of all that God requireth and worketh in his own and wherewith they should be wholly taken up all their Life-time as they desire to be truly happy here and hereafter Hence Learn 1. It is necessary for Christs Ministers that they have some certain Scope relating to the practice of the Lords people at which they should aim in all that they deliver unto them and in the close of any discourse or part of their pains they should labour to leave some impression thereof as a Nail fastened in their Hearts For so doth Solomon here sum up his Scope in this Book and labour to fix the same in the Hearts of all men let us hear the Conclusion of the whole matter 2. Whatever duty Ministers press upon people in order to their peace and Happiness they should imprint the same upon their own Hearts and become Learners of these Lessons they hold out to others not binding heavy Burthens upon Mens Backs which they touch not with one of thir Fingers For Solomon here makes himself a Hearer and Learner of his own Doctrine while he saith Let us hear the Conclusion of the whole matter fear God c. 3. No Man will ever be such a proficient in the Study of the fear and