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
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
that all this to wit all lawful creature comforts the power to make use of them and find sweetness in them and especially the Grace to use them so as the Souls good may be thereby promoved All this was from the hand of God whereby is meant his liberality inlarged toward man in allowing these Comforts upon him and his powerful Blessing causing him so to use them see Psal 104.28 And Thirdly to gain weight to his testimony concerning this matter he shows he was inferior to none for plenty of creature Comforts and opportunity to make use of them speedily without much labour to him and therefore was to be believed in this That Happiness was not in the injoyment of outward Comforts alone but only in such a Holy and Chearful use of them as might be subservient to the Souls good which consists in Fellowship with the Lord. Hence Learn 1. Though the publick Ministers of Christ ought to deliver the whole Counsel of God to the People as they have ability and opportunity Act 20.20 27. Yet is it Wisdom in them while they have to do with these that are strangers to Communion with the Lord especially such of these as are ravished with Earthly Delights to bring forth in the first place such Truths as may probably be most taking prevalent and have best acceptance with them such as these are that do concern the Lords large allowance of as much comfort even in outward things as men can in reason desire That Soul-ravishing sweetness is only to be found in Spiritual Exercises which will make all sinful Delights loathsome and refine the lawful Sweetness that is in the Creatures And so that Religion is a friend both to the Bodies and Spirits of men For this is Solomon's method here who without doubt is directed to frame this Book mainly for the convincing and gaining of Men who are in the way that he himself was in before his recovery from his defection He doth not at the first deliver the â—â—lictest of these Precepts which afterward he presseth in order to Happiness but speaks as if he conceded much to men concerning the use of sensual Delights only minding them of their Souls good which they could not in reason slight while he saith There is nothing better for a man then that he should Eat and Drink and make his Soul injoy good of his Labour 2. It is dangerous to leave men under Convictions of the evil of their Courses and Apprehensions of certain misery abiding them except there be also some intimation of a probable way for them to be made Happy and the same in some measure cleared up to them least they either return to their wonted sinful Delights as Israel would have gone back to Egypt or choice to die in Despair not daring to go back and not knowing how to go forward Therefore Solomon having spoken somewhat concerning the Insufficiency of the most plausible and promising courses which men destitute of the Lords Spirit can take for satisfaction before he proceed further he inserts here some discovery of true Happiness that men may have the clearer thoughts of it while he saith There is nothing better for a man then that he should Eat and Drink and make his Soul injoy good of his Labour 3. As it is to be acknowledged for a great Blessing of God to have plenty of Creature Comforts and withall Power to make use of them and find Sweetness in them and not to be hindered therein either by inward exercise of Spirit Job 33.19.20 such as the Lords withdrawing of his wonted comfortable Presence Psal 102.9 and 42.3 by outward Crosses imbittering the Spirit 1 Sam. 30.26.27 by excessive fears of outward Hazards Psal 107.18 by groundless scruples of Conscience Act. 10.13.14 or by miserable Sparingness c. So it is to be looked upon but as the smallest part of our Happiness and as no part of it at all unless in the use of these things the Soul be injoying good sutable for it for as Solomon commends Eating and Drinking in the sense formerly mentioned so he doth not commend it alone but as it ushers in and promoves some true good to be injoyed by the Soul of man There is nothing better then that a man Eat and Drink and make his Soul injoy Good 4. Ministers when they confute the abuse of things Lawful and the Excess of Mens Affection to them should withall assert and clear the lawful liberty of Christians lest Hearers who are ready to run from one sinful extream to another from making provision for the Flesh in the excess or pampering of it to fulfill the Lusts thereof unto a neglecting of the Body to the prejudice of the Spirit may apprehend Religion to be an Enemy to their Bodily Health and to the true Cheerfulness of their Natural Spirit contrary to Prov. 3.8 Or may be without ground challenged for taking what is the Lords Allowance to them Thereforefore Solomon after he hath condemned the excess of sensual Delights doth here commend the right use of them which is consistent with and subservient to the Souls injoying of its true good in Fellowship with the Lord. There is nothing better then that a man should Eat and Drink and make his Soul injoy Good c. 5 The outmost of that Happiness which is attainable in this Life by the Children of the Lord wants not its own Imperfection and mixture of Trouble and Toil with it The Lord so disposeth that men may long for that State where their Happiness may be full and unmixed In Heaven there shall be no use of the Creatures for Eating Drinking and the like Rev. 7.16 which take a great part of a mans time to provide and use so frequently But in this Life There is no better of it than to be at the pains of Eating and Drinking and that way to keep up our selves that our Souls may injoy good of our Labour 6. The right use of Creature Comforts such as Meat Drink and the like is not only consistent with but subservient to the Souls injoying of that true Spiritual good which is suitable to it when we are by the use of these things led to think upon and long for better and when the strength we receive thereby is imployed in the Praise and Service of the Lord for this Eating and Drinking here commended carries along with it and promoves the Souls injoying of Good and if man Eat and Drink and neglect to make his Soul enjoy good he is worse than the Beasts that perish There is nothing better then to Eat and Drink and make the Soul injoy Good 7. Though the Soul and the matters of it should be first and principally cared for Mat. 6 33. yet it is not the Lords mind that our seeking the good of our Souls should make us careless of our Bodies but rather that we should out of respect to our Souls and the good thereof respect the good of our Bodies in a Sober
that it is done that they may see themselves to be Beasts and so may loath themselves and thank him that they are not destroyed but preserved that they may seek Mercy and a change of their nature 7. What ever is discovered to be the Lords intention and aim in His Dispensations His people ought to concurr therewith by their serious desires and wishes that it may be brought about thereby testifying their approbation of His purpose as Holy and Good For this may be also taken for Solomons hearty Wish and the worst he desired to befall these Wicked men That God might manifest them and they might see themselves to be Beasts 8. The consideration of those many Resemblances that are between Man and the Beast As 1. That many Events or or occurrences depriving them equally of the satisfaction and pleasure they take in sensual delights are common to both 2. That Death is alike certain to both 3. That the breath or natural Life of both is alike easily cut off And that in all these and the like respects Man hath no preeminency above the Beasts The consideration of these I say should in Reason powerfully convince Men of their Brutishness in seeking Happiness in such things as are in some sort common to them with Beasts such as The bearing down of others inferior to them The satisfying of their sensual appitite and the like For these Resemblances are here reckoned out by Solomon as so many Arguments to convince Man of his Brutishness in thinking himself Happy for his power and place in the World without fellowship with God and living in his fear and Obedience For that which befalleth the sons of men befalleth the Beasts c. 9. They that would deal effectually for convincing sinners of the evil of their way would make use of such motives as probably may most prevail with them though these be not such as are of themselves the most cogent For Solomon here being to convince Men in power abusing the same of their Brutish and Beastly disposition doth not specify the Resemblances which may from Scripture be condescended upon between the inward disposition and carriage of the one and the other but only compares them as to outward Events and the issue of their Bodily condition wherewith such Men are supposed to be only taken up and so are probably most powerful to disswade them from seeking Happiness in things common to them with Beasts That which befalleth the sons of men befalleth the Beasts c. 10. Scripture Expressions are not always to be looked upon a part and separat from the Scope of the place where they are else Mens corrupt hearts will father many absurd and impious things upon the Scripture contradictory to it self For this that man hath no preeminency above a Beast taken without respect to the Scope and matter in hand savours of Atheism and agrees not with the following truth that Man hath the preeminency of a reasonable Soul above the Beast but taken with Reference to the Resemblances here mentioned that Man is neither exeemed from several outward Events nor from death it self it hath a clear truth in it Man hath no preeminence in these and such as these above the Beast 11. When the emptiness of all created things and humane endeavours about them in regard of any true contentment they can afford to a mans Spirit and their insufficiency to make him truely Happy is seen and well pondered Man will easily assent to this truth that they are really Brutish who seek their Happiness in those things and choose them for their best Portion which have no proportion to their immortal Souls For as a clear proof that they are beasts who so seek their Happiness thi◠general assertion is brought in For all is Vanity 12. Men as well as other living Creatures inferior to them are in a continual motion toward Death nor can they halt in that course which should be considered by them who are also posting toward Eternal Destruction that their hearts may be weaned from seeking Happiness in these things from which they are so quickly passing For this Word in the Original in the present time notes a continual motion all go 〈◊〉 one place 13. The Lord did choise a part of the basest matter in the universe whereof to form the Bodies of Men as well as of Beasts not only to commend His Wisdom and Power in making such a curious piece of Work as Mans Body out of such indisposed matter as Dust but likwise to keep Man humble considering the baseness of his Original to dissuade him from oppressing others inferior to himself in Worldly respects seeing he is made of the same mettal with them and to mind him of a necessity of going to the dust again with them For which causes mainly it is here asserted all are of the dust and all turn to dust again Ver. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Solomon having shown such Resemblances between Man and the Beast as may serve to dissuade Man from satisfying himself with the Beasts Happiness and may prove him very Brutish if he do he comes now to show wherein Man hath the preeminency and this is mainly in respect of his spirit which goes upward Whereby is chiefly meant the Immortality of Mans Soul seeing he speaks of the state of it after the Body is gone to the Dust as is clear by the Words immediatly preceeding and by the parrallel place Eccles 12.7 And though the expression seems mainly to respect the Souls of the Godly that by Ascending Ascend as the Original bears yet may it be taken in Reference to the Souls of the Wicked also Not as if they went up to Heaven but in so far as after Death they must sist themselves before their Maker and Judge to be disposed of according to His pleasure Who though He be every where present yet it is often set forth in Scripture as above us in the highest Heaven And because the spirits of the Godly do really by Ascending Ascend as a spark of fire riseth upward toward Him who is in the high and Holy place As for the Spirit of the Beasts which is nothing else but their Breath as the Word often signifies their vital or Animal Powers it is said to go downward not as if it did subsist or remain after it leaves the body but having spoken of the going downward of the Body and the perishing of it he is directed to set forth the perishing of their Spirits such as they are by their going downward in opposition to the substance and Elevation of the Spirits of Men which he sets forth by their going upward And this difference between the Spirit of Man and Beast he sets forth in a Question Who knows the spirit of man that goes upward and the spirit c. Not as if he doubted if it were so or as if it could not
be known For such Questions in Scripture are used of such things as may be and are by some certainly known though considered by few Psal 90.11 And so by the Question he regrates Mens Ignorance of this truth and that few do seriously consider it which is both another evidence of their Brutishness that they consider the future state of their Souls as little as the Beasts do and likewise one chief cause why they provide so litle for it Hence Learn 1. The Spirits of Men are Immortal and after separation from the Body have a subsistence For having told that Mens Bodies return to the Dust as the Beasts do he speaks of their Spirits as yet existing and moving upward who knows the spirit of man that goes upward 2. God who is the Father of Spirits Heb. 12.9 in regard He doth create and immediatly infuse them into the Body Zech. 12.1 And orders all their motions while they Act therein Prov. 21.1 Hath also the absolute dominion and disposal of of them at His pleasure after their separation from the Body and they must sist themselves immediatly before Him to be disposed of as He shall think fit For which cause it is that the Spirits of good and bad are said to go upward 3. As there are but few of those who have Immortal Souls within them and so have power to reflect upon them that ever do seriously consider either the nature or future estate of their Souls or the necessity of their appearance before the Judge so their not considering hereof is both an evidence of their Brutishness and the cause why they choise not things of a higher nature for their Happiness than Beasts take pleasure in And why they carrie one toward another as Beasts do by their oppression for this question imports the thing known or considered by few and the same to be the evidence of mens Brutishness and oppression who knows the spirit of man that goeth upward 4. It is the consideration of the Immortality of the Soul of the Lords Dominion over it and especially of the joyfull motion of the Souls of the Godly at death toward God and Blessedness with Him that draws men to live in the fear of God and makes them affraid to hazard the loss of their Souls by provocking Him to whom they must go to be disposed of as he pleases For as a mean to restrain men from these wicked courses formerly spoken of he here leads them to thoughts of this That their spirits go upward 5. Mens ignorance and inconsideration of the nature and future estate of their own Souls is a thing to be sadly regrated by them that know and consider the same They cannot but pity such and bewail so great an evil as the cause of many others For so doth the Wise-man here sadly regrate mens Ignorance and Inconsideration of this Who knows the spirit of man that go's upward 6. The Beasts are not made for any further or higher end than to be useful and servicable to Man in serving his Maker to which man should be ingaged by the consideration of his preeminency above the Beasts and of the service he hath of them after which there is no more of them For when that is done The spirit of the Beast goeth downward or goes to nothing as their Bodies 7. Men may go to their Beasts and learn that which may be useful for their Souls and should be minded by them not to choise sensual pleasures for their Happiness seeing there is a difference between the future state of the one and the other The spirit of man goeth upward and the spirit of the Beast downward Ver. 22. Wherefore I perceive that there is nothing better than that a man should rejoice in his own works for that is his portion for who shall bring him to see what shall be after him FRom the former considerations of the Lords fixing a season for all Dispensations the certainty of His Judging Mens Injustice the Immortality of the soul and the like The Preacher draws a Conclusion which he saw did very clearly follow therefrom viz. That the highest Happiness attainable in this Life is to be had in a chearful following of Duty to God under all the changes of His Dispensations formerly mentioned For by a Mans own work wherein he should rejoice cannot be meant any thing in it self sinful though that be most properly a Mans own Work nor any Action of Man never so lawful being done in his own natural strength and not referred to a higher end than the attaining of an earthly Happiness seeing the Scripture expresly condemns Rejoicing in such things Jam. 4.16 and Solomon had before proven the same to be Vanity and Madness Ecles 2.10.11 But by his own Work is here meant a mans proper industry and pains in following the Duties of his general and particular Calling as means for attaining to that Happiness which God allows upon him in this life and that whereby he may honour God in his Generation and these are called his own Works Not because they are done in his own strength or for his own pleasure Glory or profit but because these only are the Works suitable to Men who have Reasonable and Immortal Souls and mainly because the renewed faculties of the Soul are the immediat Actors of them And so consequently this rejoicing in a Man 's own Work is not to be understood in opposition to Rejoicing in the Lord but to Rejoicing in what is sinful or unsuitable for Reasonable Creatures and marrs the comfortable use of what they have thorow the Blessing of God upon their own industry and pains attained unto and their chearful following of their Duty to Him which is here commended And this he presseth by Two Reasons First That this is a Mans Portion Which is not to be understood as if this were the furthest or sweetest that man hath to expect seeing that never entered into his heart 1 Cor. 2.9 But as it is the Lords allowance to Man a temporary reward of his Labour and the best recompence of his pains that he is capable of in this World The Second is That when a Man shall as of necessity he must which is implyed here leave all behind him there is no possibility of his returning to see or as the Word may be rendered to Enjoy any of these outward Comforts which is the force of this Question and therefore it is his best to use all as incouragments to a chearful following of his Duty to God From this we may Learn 1. That all the Exercises of Mens wit in the discourses of their mind and meditation upon the Lords Dispensations ought alwayes to resolve in some practical Conclusion for engadging their hearts to such Exercises of Piety and Holiness as many honour the Lord and to chearfulness in going about these else our contemplations and discourses though never so clear and satisfactory are vain and fruitless in order to the promoving of our True
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
such fiery trials yet so little are his Forewarnings minded by the best Heb. 12.5 so apt are they to promise ease and prosperity to themselves Psal 30.6 And so little acquainted with his Wise and Gracious Ends in sad Dispensations Psal 36.6 that they are ready to admire excessively to be astonished and perplexed at the sight of such Dispensations not knowing what to do For their proneness to be so affected with sad Dispensations is imported in this disswasive If thou seest Oppression c. Marvel not at the matter 3. They that would possess true Peace and quietness of Spirit must resolve to follow their Duty through variety of grievous injuries from the World for their so doing and must learn to furnish themselves with such considerations of Gods greatness and respect to his people as may make them digest all their sufferings and not marvel at them And consequently they that would direct people how to intertain true contentment must not only press their Duty upon them but also guard their hearts with suitable grounds of incouragement against such Opposition as they may meet with in the World as here Solomon doth Marvel not at the matter for he that is Higher then the Highest regardeth 4. Patient bearing of wrongs in the way of wel-doing reverencing the Lord and acquiescing in his Gracious purpose concerning these without perturbation or Marveling at them is a mark of a right Worshipper of God and of one that is principled with the fear of His Name For after Solomon hath prest right Worship in publick and secret and the fear of God as the right fountain thereof he presseth this as the evidence or mark of those If thou seest Oppression c. Marvel not at the matter 5. Poor opprest People especially the Godly are not Unregarded by the Lord as they are apt in that condition to apprehend Isai 49 14. But he doth carefully Watch over as the word here translated Regard signifies all their wrongs to rectify them Psal 10.17.18 Over their Oppressours to restrain and punish them Psal 76.10 And over their patient continuance in wel-doing under sufferings Graciously to reward it in due time Rev. 3.10 c. For this is one Reason why they should not Marvel at such hard dealing Because he who is Higher than the Highest regardeth 6. As the Lord is incomparably eminent in all his perfections his Power Wisdom and the like which may be comfortable to his People and formidable to their Enemies considering that he hath the Highest on earth under His feet as Grass-hoppers Isai 40.22.23 And can easily confound and crush them with a look so as they shall no more trouble His people Exod. 14.24 So the consideration of his Highness and the lowness of the greatest on earth being compared with him should hold up the hearts of them that know him from sinking under discouragement and fainting for fear of trouble from the greatest especially seing this High and Lofty One hath humbled Himself to become theirs by Covenant For thus is he set forth to guard against the fear of flesh He that is Higher then the Highest c. 7. The Lords publick Ministers should make use of these grounds of Comfort for guarding the hearts of His people against Temptations and Discouragements in their way wherewith themselves have been comforted by God see 2 Cor. 1.4 For this Ground taken from the Lord's Greatness and Regard to his suffering people which Solomon here holds forth to others for quieting their hearts under trouble is the same which he had made use of himself in the like case Eccles 3.16.17 Marvel not at the matter for he that is Higher c. 8. Whensoever the Lord's People are troubled and amazed at the sight or feeling of Oppression and hard usage in the World they do not believingly consider God's Highness and Respect to His People as they ought For the consideration of both is here presented to guard them that they marvel not at this matter importing them ready to forget or not believingly to consider the same and their so doing to be the cause of that Distemper Marvel not at the matter for he that is Higher than the Highest regardeth 9. Though the Lord stand not in need of help from Creatures for the Protection of His Church and Destruction of His Enemies yet He hath made to Himself great Hosts whom He imployes for these Ends that He may honour these Instruments and help His Peoples Confidence by the consideration of the number and power of these Glorious and Blessed Angels of His who are His principal Hosts of whom this last Clause may be safely understood which is given as a farther at least as an inlargement of the former ground of quieting the Hearts of the oppressed Godly And there be Higher than they to wit than the Oppressours Ver. 9. Morover the profit of the earth is for all the King himself is served by the Field THis Verse contains Two Arguments to disswade from Oppression against which the Preacher hath guarded these hearts of the Oppressed in the former The First is That the Profit or Increase as the Word signifies of the Earth which it yields to Man over and above his own Subsistence for his Labour is for All the meaning is it is the Lord's Allowance to All to the Poor as well as the Rich And therefore great Ones should not by Oppression suck all the Profit of the Earth from the Poor as if it belonged to them only The Second Reason is That the greatest on Earth are furnished by the Field or by the Fruits of the Earth yielding Necessaries to them and to their Beasts which serve them for Food and Cloathing And this Furniture coming to their hands through the Pains and Industry of the Poor they ought not to be Oppressed by the Great Hence Learn 1. The Lord hath so far mitigate the Curse inflicted upon the Earth for Man's first Sin in eating the Forbidden Fruit thereof that it will yield Increase and Profit to the Labourer for his pains wherein his Mercy is to be acknowledged For saith Solomon There is profit of the Earth to wit to the Labourer 2. The Earth is alike obedient and liberal to All that cultivat it whatever their Qualifications be the Lord will not have the Godly and the Wicked differenced by the different success of their Labours in the Earth that is common to both For the profit of the Earth is for all 3. When Great Men that are exeemed from Labouring of the Ground see that the Earth doth answer the poor Labourer as readily as it would do the King if he should put his hand to the Plough or Spade it should bring them to consider that the Profit of the poor Man's Labour is the Lord's Allowance to him and so should deterr them from robbing him of it by Oppression For this may be taken as an Argument to disswade from Oppression The profit of the Earth is for all 4. When poor
vexed with the thoughts of his by-past crosses or solicitous how to wrestle thorow his future And that because while he follows his present duty chearfully taking the Lords allowance of outward comforts for that end the Lord will answer his Prayers and pains by giving him spiritual Joy and making his heart glad in himself and his allowance to him Hence Learn 1. Not only do the Lords people stand in need of direction how to go about Religious performances but likewise how to use aright their common Comforts even their meat Drink and other refreshments of that nature considering that they are in hazard to be taken with many snares in these and that there is Communion to be had with God in the right use of them as well as in Acts of immediat Worship And therefore it is a necessary part of a Ministers work to direct peoples carriage herein And people as they love their own peace should study the right use of these things For after Solomon hath taught the right manner of worship in the first part of the Chapter he comes here in the last to set people upon the right way of using their common mercies Behold c. It is good for one to eat and to drink c. 2. Christ's Ministers should be no less careful to point out the lawful liberty of the Lords people and shew them how large his allowance to them is even in the use of outward comforts than to shew them the hazard of inordinat love to and excess in the use of these things and consequently the Lords people should be as careful to know and take their allowance in the holy and chearful use of Creature comforts as they should be attentive least they exceed in their love of and delight in them considering that Satan studies to drive them from one extream to another And as he takes occasion from their lawful liberty to drive them to excess So from the Doctrine of Mortification especially when it is strained too high or not qualified with the Doctrine of Christian Liberty in the use of lawful comforts either to make them look upon Religion as a severe and rigid task prejudicial to their natural life and the comforts of it Or to make them without Ground scrupulous and with fear and doubting to use these things which if they knew the Lords allowance and the right way of using them they might use with a quiet and good Conscience Therefore the Spirit of the Lord after he hath directed Solomon by many Arguments to disswade from the inordinat love of Riches in the second part of this Chapter he brings him in the close to commend the Holy and comfortable use of the Creatures Behold that which I have seen it is good and comely for one to eat and drink and injoy Good c. 3. Though the pretence of the best mens Experience of the good of any course be a very slender commendation of it if there be no farther seing men are so easily deceived Yet Ministers should put truths they hold forth to the Trial of their own Experience and should be very careful Observers what true advantage may be found in any course or practice they commend that they themseves may taste of it and see it and so may with greater Zeal and confidence call others to try the same and their commendation of it coming thorow a heart seasoned with the sweetness thereof it may be the sweeter to them that hath their senses exercised For so doth Solomon here commend this way from his own Experience Behold that which I have seen it is good and comely c. 4. Though nothing lower than the injoyment of the Ever-blessed God be a mans chief good yet there is a subordinat inferiour Good in the right use of the most common comforts of this life such as Meat Drink and the like in so far as the same are used to keep the Body in health and strength and to chear the natural Spirits in doing the Lord service For Solomon saith he saw this that it is good for a man to eat and Drink c. to wit in this sense and for this end 5. As the hearty chearful and holy use of allowed Creature comforts is a thing that beautifies Religion and makes Christians lovely to Onlookers so are they bound to study the same for that very end and not to look only to what is good for themselves but also to what is Comely to others or may allure and gain them to fall in love with the way of Religion For Solomon here commends the Holy and chearful use of allowed comforts from this that as it is Good to the person so using them so it is Comely to others Behold saith he that which I have seen that it is good to wit for a mans self mainly and Comely or as the word signifies Beautiful namely in the sight of others that a man should Eat and Drink and injoy the good of his Labour 6. Though some be exeemed from Handle-Labour or servile imployments 1 Cor. 9.6 yet there is no man exeemed from Labour of one sort or other nor can any chearfully and with a good Conscience take the comfort of Gods Creatures who being in a capacity to Labour and having the opportunity thereof neglects the same and so loves to live upon the good of other mens Labours and not his own for saith Solomon It is good and Comely that a man should Eat and Drink but in so doing he should see that he Injoy the Good of his own Labour which He takes under the Sun c. 7. As there is no day of a mans Life wherein he is able to Labour excepting the days which are the Lords to wit the Sabbath and other days set a part for his Worship wherein he is exeemed from some lawful and honest Labour So mans Painful Labour as the Word signifies is only during this Life under the Sun his rest from his Labour is above the Sun whether his Works shall follow him For saith Solomon It is good for a man to Eat and Drink and injoy the Good of his Labour which he takes under the Sun all the dayes of his Life 8. As every day of a Mans Life should be taken for a new Gift of God and so should be spent in Honouring and serving him so all the Good which he Injoys of his Labour should be looked upon as a Gift of God also though the same be acquired by never so much Labour of his seing the strength to Labour and the success of Labour is from the Lord for this clause which God giveth him may be safely referred either to the Good of his Labour which he takes or to the days of his Life under the Sun wherein he Labours and Injoys that Good both which God giveth him 9. As they that have abundance of the World have but a part thereof allowed upon them for their own use there being several parts thereof appropriat by
is often disappointed in so neither can he thereby satisfie his greedy Longings ver 7. IV. That tho with his wisdom he may gain to himself great Riches Honours and Pleasures yet being destitute of that Wisdom which is from above he is as far distant from true Happiness as he that is reckoned a Fool. ver 8. Upon occasion of which he cautions the poor Men who wanting saving Wisdom and the true Riches yet have some measure of Moral Prudence to direct their way before Men that they be not proud of their poverty or count themselves the more happy when they thus hear of the Misery and Folly of the rich Covetous Man ver 8. And Secondly In the rest of the Chapter he giveth several Reasons why People should not hunt so hotly after these earthly things to the neglect of the pursuit after true Happiness I. Because the quiet and contented tho short enjoyment of the Portion which God gives Men in the World is far more advantageous both for their Spiritual and Temporal Condition than the inordinat ranging of the heart from Creature to Creature seeking satisfaction and that contentment which they cannot give ver 9. II. Because as this too eager and endless pursuit after the Creature is a course that not only will prove the Creature it self vain and empty of all true Contentment but Man himself to be vain and foolish in seeking Satisfaction where it is not to be bad so will it be found to be a Vexation and Torment to the Spirit ver 9. III. Because constant experience doth shew That any success such eager and endless pursuits after the World for Happiness hath is already made known by the Spirit of God here and else where in the Word to be but Vanity which as may be not our to all cannot be attributed to the Creature which neither is able nor ever was ordained to afford true Content and Happiness But to frail dying Man with whom God in His holy Purpose and Providence hath kept this constant course the contrary whereof cannot be instanced that whoever sought Happiness in the Creature should come off with nothing but Vanity and Vexation of Spirit ver 10. IV. Because by seeking Happiness in the Creatures Men do state themselves in opposition and contradictory terms to the Almighty which will be found neither to be their wisdom nor their safety ver 10. V. Because by so doing Man is not only no whitt nearer but considerably farther from his true Happiness and nothing bettered by all these foolish Chases ver 11. VI. Because as a Man's Life is both short and uncertain and so is to be better imployed than in seeking Happiness in the Creatures So it is no more dubious what condition in the World whether of Prosperity or Adversity will contribute most for his designed Satisfaction than it is certain that none of the Sons of Adam without the light of the Word and Spirit can either themselves clearly know or sufficiently instruct others wherein true Happiness doth consist much less hold forth the right way how to attain to it ver 12. And VII Because that as what future events may befal him before his Death are hid from himself and others so there are none that can certainly inform him how these things he so violently hunts after to the losing of his Soul shall either be imployed or by whom they shall be enjoyed And so Man's Happiness cannot be in these things and its folly inordinatly and excessively to pursue after them ver 12. Which Three last Reasons are proposed by way of Question which have their Answer in their bosome obvious to Natures Light and common Reason the more to awaken Men to the consideration of them and to draw a Testimony against them if notwithstanding of all these Reasons they will still seek Happiness in the Creatures CHAP. VI. Ver. 1. There is an Evil which I have seen under the Sun and it is common among Men. 2. A Man to whom God hath given Riches Wealth and Honour so that he wanteth nothing for his Soul of all that he desireth yet God giveth him not power to eat thereof but a Stranger eateth it this is Vanity and it is an evil Disease SOlomon having by many Arguments disswaded from the inordinate love of things Earthly and commended the Holy and cheerful use of outward Comforts in the former Chapter He doth here proceed in the enlargement of the same purpose And for this end he doth First by way of regrate discover more of the Sin and Misery of the Covetous Wretch while he saith There is an evil which I have seen c. The Evil he speaks of is to be taken mainly for the evil of Punishment exprest in the second Verse as presupposing the evil of Sin in the Covetous Man And this Evil he describes 1. As very clearly observed by him in his own Experience And 2. As very Common and frequent Among Men in all places where the Sun rises and sets Next He supposes this Covetous Miser to have his Idol in his Possession and shews what his Attainments may be 1. By specifying his prime Idols as Riches of all sorts great Honour and Esteem in the World And 2. By a general Expression He wants nothing of what his Soul desires Not as if the boundless desires of the Covetous could ever be satisfied but that He wants nothing of the things themselves for the Substance of them wherein he apprehends his Happiness to ly And these things God is said to Give him not in Love and Approbation of his Desires but in the course of his common Providence and in his displeasure as appears by what follows Thirdly He shews wherein God manifests even in time his just displeasure against such a mans sin of Covetousness in two Branches First He Hath not power to Eat of what he hath By Eating must be understood the Injoyment of the Comfort of his Wealth 1. Because according to the Grammatical construction of the Words it relates to his Honour as well as his Riches And 2. Because he could not subsist if all Power to Eat were taken away from him Next that A Stranger Eats it By the Stranger is meant one who is of no near Relation to him or one who is an Enemy to him as the Word is used Hos 7.9 Jer. 5.15 17. Both which proofs of Gods displeasure are not to be understood as if they were let forth upon every Covetous Man seing many such have Power to take largely of their Riches for their own use and leave the rest to their Babes Psal 17.14 But they are to be understood as frequently verified in so much as many instances may be given thereof Fourthly He doth again pass Censure upon the condition and course of the Covetous that it is Vanity or wholly Disappointment and Emptiness of Satisfaction and an evil Disease that is a Spiritual Plague upon him spending both his Body and his Spirit From this Learn 1.
lawful Marriage Ps 127.3.4.5 And to have a long Life when it is spent in Honouring God Prov. 16.31 Yet when he looks upon these or any thing of that nature as his chief Good or when his Eagerness in providing for his Children or Old Age takes him off from providing for his Soul or proves prejudicial to the true Good thereof then these outward Blessings are so far from increasing his Happiness that they do much augment his Sin and Misery for such an one the Spirit of God doth here set forth as extremely miserable who though he have an hundred Children and live never so many years yet his Soul injoys no Good 5. That which is a sanctified Dispensation to the Saints and is so far from diminishing that it doth increase their Happiness the same is a plague and Testimony of Gods displeasure to the Wicked For although the best of the Saints may be deprived of the Honour of Burial and when it is so for Christs cause they are so much the more Happy Ps 79.2 Rom. 8.28 Yet the want thereof is a curse to the Wicked and an increase of their Misery in so far as it speaks the Lords abhorrency of their Bodies which they only cared for for as a part of the Covetous mans Curse he is here supposed to have no Burial 6. There may be much Mercy in these Dispensations of the Lord which seem most sad and portend most wrath to the Sons of Men An Untimely Birth often proves very grievous to the Parents not only for the disappointment of their Hopes and Desires but for the hazard of the Mothers Life Yet it may prove Really and should be so looked upon a prevention of much Sin and Misery to the person so taken away and consequently of greater Grief to the Parents who should think upon their abortive Seed as in a Better Condition than if the same had been timely and had come to have great Riches Honour many Children and long Life neglecting with all the study of the Souls true Good for comparing such a Birth with the Covetous man he saith an untimely Birth is better than he 7. Though the natural state of all that enter into the World be equally Sinful and Miserable as to their Original Guilt and subjection to wrath therefore Psal 51.5 Eph. 2.3 Yet that Guilt is only reckoned upon the Wicked mans Score who continues in Sin and is not imputed to the Godly who is born again and hath Christs Righteousness imputed to him For it is of the Covetous Idolater that this is spoken as being proper to him to have that Guilt charged upon him when he is going out of the World he comes in with Vanity 8. There is neither comfort nor hope of comfort in the Death of Wicked men their Death is their entry into utter Darkness where is weeping and gnashing of Teeth For Darkness in Scripture signifies both the privation of Comfort and the inflicting of Torment and Woe And here the Covetous Idolater is said to depart in Darkness 9. It is just with God to deprive Men of a Name after they are gone who minded never the Glory of his Name nor tio have a Name and esteem with him in their Life but placed the r Happiness in gaining a high esteem among Men and in perpetuating their Memory among them after their Death And ordinarily he doth so for although some Wicked men may have their Remembrance long continued by some useful Monuments left behind them yet as to the perpetuating of their Name and esteem as truely Happy Men with God and among them that are truely wise this is verified of every one of them his Name is covered with Darkness 10. Every step of a Wicked Mans walk from his entry into the World to his Departure out of it is in Sin and Misery so that if such Men could be particularly known to others this might be truely said of them and written upon every one of their Graves he comes in with Vanity he departs in Darkness and his Name is covered with Darkness 11. It had been better for Men that they had never been than to be without God in the World better never to have seen the Sun than to seek their Portion in things below the Sun and better never to have known any thing than to imploy all their wit about things Worldly neglecting the study of Gods favour and Reconciliation with him thorow Christ for here the Abortive who hath not seen the Sun nor known any thing is preferred to the Covetous as in a Better Condition than he who hath seen the Sun lived long and known much of things Worldly 12. They that seek Rest and satisfaction to their Spirits in any created thing neglecting to seek the true spiritual Rest which consists in Reconciliation and fellowship with God in Christ Mat. 11.28 Psal 116.6 And to make sure their eternal Wel-being which is the everlasting Rest of the Godly Isai 57.1 shall be so far from finding Rest in this World that they shall meet with much unquietness here and Everlasting Torment hereafter For Solomon comparing the Covetous with the Abortive he saith this hath more rest than the other and seing the Abortive hath properly no rest here at all and yet is said to have more Rest then the Covetous it is imported that he is so far from Rest that he is extremely Tormented 13. All the Favours that wicked Men enjoy are aggravations of their guilt and so do increase their Misery Even this that they have seen the Sun or have known any thing at all makes their case more sad than theirs who have not For it is here imported that they are more miserable than if they had not seen the Sun nor known any thing while the case of the Abortive is preferred to theirs in this That such an one hath not seen the Sun nor known any thing and hath more rest than they 14. As Men that are Strangers to the Spiritual Life of Grace and so have no well grounded confidence of the Life of Glory are excessively desirous of a long Life in this World so this frame of Spirit is a clear mark of an unmortified worldly person For while the Spirit of God directs Solomon to suppose Men to live so long here he meets with their apprehensions that they would be very happy if they might have the benefit of so long a Life and therefore do exceedingly desire it Yea though he live a thousand years twice told 15. The true Good which should draw the desires of Men after it doth not consist in Riches Honours numerous Off-spring or any thing of that sort A Man may have all these and yet be a Stranger to that wherein his chief Good consists namely Fellowship with God and living in His Fear and Obedience For Solomon here supposes a Man to have beside the former Advantages A long Life even a thousand years twice told and yet to see no good 16. Men that
What hath the Poor that knows how to walk before the Living to wit Men Living upon the Earth Ver. 9. Better is the sight of the Eyes than the wandring of the Desire this is also Vanity and Vexation of Spirit 10. That which hath been is named already and it is known that it is Man neither may he contend with him that is mightier than he THese words contain several Arguments to disswade from the immoderat Love and eager Pursuit of things earthly The First is That the contented use of what a Man enjoys were it never so little is much better for him than the wandering of the Desire or as the Word is the Walking of his Soul still after more which is the Covetous Man's Disease So that by the fight of his Eyes is meant The enjoyment of what a Man hath to be seen or in his possession as the word is translated before Chap. 3.13 And it is thus exprest to shew the short continuance of our earthly Injoyments they are but a Sight And by the wandering of the Desire as is clear by the like Expressions in Scripture Jer. 2.20 and 14.10 is meant the endless Pursuit of the Affections insatiat with what they have and greedily hunting after more of things earthly The Second which proves the former is that this namely the wandering of the Desire is a course empty of all Satisfaction as the Word Vanity signifies and so proves Man vain that should seek Satisfaction in it and not only so but in God's Righteous Judgement proves a Tormenting and eating up of a Man's Spirit as the word Vexation signifies ver 9. The Third is That whatever hath been formerly found by any particularly whatever the issue and success of their inordinate Desires and excessive pains for Happiness in the Creatures hath been It is named already that is it is clearly exprest in the words immediatly preceeding to be Vanity and Vexation of Spirit And it is known that is it may be clearly known and is known to all Spiritual Discerners that it is Man to whom Vanity is to be imputed it is Man one piece of Red-Earth as his Name signifies seeking Happiness in another and get what he will he is a frail dying Man still And so this that hath been told hath been the constant course which God hath kept with Man according to His eternal Purpose and there cannot be an instance given to the contrary that whoever sought Happiness in the Creatures have meet with Vanity and Vexation of Spirit in so doing The Fourth Reason is That Man being so frail a Creature may not Contend it is not safe for him And he doth so if he seek Happiness where God hath declared he shall not find it he may not be in contradictory terms with Him as the word Contend signifies or if he will yet essay it he shall find the Lord Mightier than he to Oppose Disappoint and Vex him Hence Learn 1. While Men do not fix their Desires upon Him who is the Desire of Nations Hag. 2.7 Altogether Desireable Cant. 5.16 And in comparison of whom none in Heaven or Earth is to be desired Ps 73.25 Their Souls will still roam and wander like Sheep that have forgotten their resting place and go from Mountain to Hill Jer. 50.6 For the disposition of the Covetous Worldling is here set forth by The wandering of the Desire or as the Word may be translated the Journey of the Soul 2 As men should look upon all their earthly Injoyments as transitory and things whereof they have but a View as is imported in this that they are called The sight of the Eyes so ought they to be content with the Portion which God gives them and to look upon the same as more for their advantage and serving more for their incouragement in their Masters service than if it were greater For saith Solomon Better is the sight of the Eyes than the wandering of the Desire 3. The wandering of Man's Desire from one Creature to another for satisfaction proves all the Creatures to be empty of any thing that can give him true Contentment and Man himself to be meer Vanity that should persist in that vain pursuit For in both these respects this sentence may be applyed to The wandering of the Desire this also is Vanity 4. If after clear warning and frequent disappointment of desired Contentment in things earthly Men will still follow their own vain courses they shall find the result to be not only more Disappointment but Torment and Eating of their Spirits here when God awakes their Conscience and if they Repent not a Worm that never dies to eat up their Spirits eternally For it is the Lord that passes this Sentence The wandering of the Desire is both Vanity and Vexation of Spirit 5. Both the constant experience of all by-past Ages and the clear Light of the Word of God hath proven this Truth that the pursuit of Happiness in the Earth proves Vanity and Vexation of Spirit to the Pursuer So that none can give an Instance to the contrary And this should disswade Men from that way For as another consideration for that effect Solomon saith That which hath been to wit hitherto in all Ages the result of such vain courses is named alread that is it is called by the Spirit of the Lord by that name formerly exprest Vanity and Vexation of Spirit 6. Whatever is spoken of the Vanity of the Creatures in order to Mans Happiness is not so much to be attributed to them seing they are all good and sufficient for the ends to which they are appointed and do groan that they should be subjected by Man to Vanity As it is to be attributed to vain Man It is not the Creatures fault that they disappoint Man of satisfaction seing they were not appointed to terminat his desires or to satisfy him but to lead him to his Creator nor is it their fault that they prove Vexation to him but his that vexes himself in seeking what they are not able nor were ever appointed to give And so all is to be fathered upon vain Man It is known to be Man 7. While Men seek Happiness in things beside God they do but Contend with Him or as the Word signifies they enter in Judgement with Him as if they would pass sentence contrary to His Decree and revealed Mind in His Word which is That Creatures are empty of Satisfaction that Man is vain to seek it in them and that the Lord Himself is the only satisfying Portion of His People Neither may he Contend with Him 8. If man considered what his Name signifies to wit Adam a piece of the Earth that was taken out of it and must go to it and that all his Injoyments cannot change him but still he must be Adam a Frail dying piece of red Clay it would make him afraid to enter the lists with or take up a sute of Law as the word Contend signifies against his
here is extreamly Vain being so short and uncertain much like a Shadow that is nothing but Darkness and never continues in one posture but soon changes and soon evanishes which ought to be often considered as a mean to draw Mans heart from seeking Happiness here and move him to provide for a better Life For so is his Life and time here set forth a Vain Life and Days which he spends as a Shadow 8. As Men whose Hearts are wedded to things Earthly before they seek any other Happiness than what the Earth can afford they will place it in providing for these they are to leave behind them or in keeping up their own Memory among Men after themselves are gone So the Lord hath wisely hid from all of them the knowledge of future Events concerning these things wherein they might observe his Mercy toward them For if they should know things to go well after them and better than in their own time they would but vex themselves the more to think that they cannot stay with them or if they should know them to be worse they would but vex themselves with thinking upon the condition of those whom they are to leave behind them Therefore even this should be esteemed a Mercy and should wean Mans Heart from this World as his Portion in that he knows not how things shall go after himself is gone Who can tell him what shall be after him 9. It is fit for awakening the Consciences of Men to pose them with pertinent and rational Question including an Answer in their Bosom which readily Natures light it self or common Reason will suggest to Mens minds For so doth Solomon Catechize the vain Worldling seeking his Happiness in the Earth by these three Questions What is Man the better Who knows what is good for him Who can tell him what shall be after him CHAP. VII THE ARGUMENT THE Preacher in the First part of this Chapter to verse 23. Doth highly commend some things as very fit Remedies against that disquiet of Spirit which is occasioned by the oppression of the wicked and so proving proper means to bring them nearer to their true Happiness and Contentment of Mind As I. He commendeth as the first Remedy against discontent of Mind which marrs true Happiness That good Name or high esteem with God and savoury report with Men founded upon Grace and true Holiness as better than the most precious things in the World wherein most men place their Happiness And The day of the Death of such as preferable unto the day of their Birth ver 1. Upon which occasion he also commends as a fit preparation for Death the frequenting those Places Occasions and Societies where the remembrance of Death is offered as better than haunting these Houses and Opportunities where Feasting and other Carnal Pleasures abound And that because Death which these mournful Places and Companies bringeth to our Mind putteth an end to this Temporal Life and all its Comforts and Crosses which will readily occasion the serious Consideration of the living unless plagued with stupidity as a fit means of preparing for Death ver 2. II. He praiseth that soft and tender frame of heart which the sanctified consideration of Death begets in the Soul beyond that Carnal mirth and joy which is ordinarily expressed by Laughter and other such like Gestures and this as the second Remedy against disquiet of Mind the great hinderance of true Happiness ver 3. And that on the Account 1. That the grave and humble Deportment of the outward Man flowing from Godly Sorrow within contributes not a little unto working of their own and others Hearts unto a promising frame for receiving and retaining true Peace and Contentment ver 3. And 2. That it is the allowed Disposition of those who are endued with saving Wisdom whatever be their own particular Case to have their Thoughts much taken up with such mournful Objects and Occasions for keeping themselves in a humble and sympathizing frame And on the contrary the fool or wicked man tho he be not bodily present yet hath his heart still in the Places and Societies of Carnal Joy and Pleasures whereby he is miserably diverted from the serious consideration of Death and Eternity ver 4. III. He commendeth as a third Remedy against that trouble of Mind which marrs true Happiness an humble submission unto the serious and wise Rebukes of those who whether in a publick or private Capacity have a call from God to represent the evil danger and remedy of Sin As better than wickedmens either glorying in their own or flattering of others in their Sins ver 5. And that because whatever joy or pleasure such may have in following of or flattering themselves or being applauded by others in their sinful Courses It is not long-lived but as a blaze of Thorns maketh a noise and endeth in smoak which woful pleasure and flattering themselves or others in sin he censureth as an empty and vain course ver 6. IV. He commendeth as a fourth Remedy The grace of Patience under the most grievous pressures and injuries the Saints may meet with in and from the World as a great furtherance toward true Happiness ver 7 8 9.10 In order to which He 1. holdeth forth a-sad effect which Oppression and Violence oftimes worketh upon the Godly by reason of their corruption in stirring up their Passions so and driving them to such Expressions and Courses as look like fury and madness ver 7.2 He sheweth the root or cause from which this Oppression especially in Judicatories doth flow viz. From Covetousness and love of Bribes which blind mens Judgement and byass their Affections from Justice ver 7. 3. He presseth this patient and constant holding on in the ways of God notwithstanding difficulties and dangers partly from the consideration of the issue of it which will be sweet though the beginning may be bitter ver 8. And partly from the desirableness both before God and men of a humble and meek Spirit under grievous Suffering above that proud and lofty disposition of Heart by which ordinarily Oppressours are lifted up to their own Destruction ver 8. And 4. He disswadeth from two things which are far contrary to this grace of Patience As First From the very first and sudden motions of Passion or Revenge against the instruments of Trouble and Persons of Oppressours which is the habitual and allowed frame of Heart in those who are void of the saving knowledge of Christ ver 9. And Secondly From that sinful quarrelling at the Lords making Times more troublesome and Burdens heavier than they have formerly been since this will but argue ignorance of the true state of Times foolish presumption in finding fault with his wisdom and unbelief of his Soveraignity ver 10. V. Solomon praiseth saving Wisdom as the fifth choise Remedy against these anxities of mind that are so great an hinderance to true Happiness from four excellent Effects or Advantages of it ver 11 12.
toward others hath not humbled them but they continue lofty seeking occasions to shame or Censure others for the same faults whereof themselves are guilty it is just with God to make them meet with that measure which they have given to others For it is here implyed that Men of that temper will get such a meeting Take not heed to all words lest thou hear thy Servant curse thee for thou thy self knowest that thou hast Cursed others 6. There is a Conscience within every Man that Registers his Faults and would minde him of them if he would put it to speak unless he have blotted that Book by habitual Sinning and thereby also have provoked God to fear it with an hot Iron For this Reason imports that every Mans Heart may know his by-past Iniquities Thy heart knows that thou hast Cursed others Ver. 23. All this have I proved by Wisdom I said I will be wise but is was far from me 24. That which is far off and exceeding deep who can find it out 25. I applyed mine heart to know and to search and to seek out Wisdom and the reason of things and to know the wickedness of Folly even of Foolishness and Madness HE commends his former Doctrine and proves it worthy of all acceptation by several Arguments The First is that all along he had Preached his own Experience he had taken trial by the Help of that eminent degree of Wisdom wherewith God had indued him and had found that the Lords Dispensations ought to be so judged of as hath been formerly exprest The Second is that he had with full purpose of Heart given up himself to acquire that Experimental Knowledge which here he Communicats to Others he said He would be Wise And withall no humbly regâ—ates his small success that Wisdom was far from him not as if his pains had not been at all succesful but the meaning is that he was far from that measure which he desired and was attainable ver 23. And of this he gives two Reasons 1. That Gods providence in Governing the World is a subject very far remote from common Capacities and in it self Mysterious and profound And this he sets forth by two Similitudes the one is of things Far distant from us as it were at the remotest Corners of the Earth which we can not see nor without difficulty hear or know any thing of The other is of things Deep down in the bottom of the Sea as it were or at the center of the Earth for the word Deep is doubled in the Original and is well Translated exceeding Deep ver 24. And that it may not be thought his Laziness was the cause of his short Sightedness he shews that his heart was wholly bent upon that study and that he did multiply his indeavours in the use of all lawful means as the different expressions here of Applying his Heart Searching and Seeking out import as they do elsewhere in Scripture Deut. 13.14 And Lastly He shews what it was that he did particularly aim at in his Study 1. To Know Wisdom which is nothing else according to the scope but to understand the Mind of God in his Dispensations so far as the same may be known by the light of the Word and Spirit of God Hos 14.9 And 2. To know the reason of things whereby is meant not so much the knowledge of the natural Causes of things as of the Blessed Ends and Holy Reasons which God hath in His Operations And 3. To know the wickedness of Folly whereby he means the exceeding sinfulness of every Course that a natural Man can take for his Happiness according to the Apostles Expression Rom. 7.13 especially Mens giving themselves up to their sensual Pleasures wherein they are most mad as the following words make evident All which may make the Light held forth by him very acceptable Hence Learn 1. As it is the Commendation of a Preacher of the Truth that he speak from Experience especially when he commends the way of God having put the matter to the proof himself and found all that he speaks verified So this should commend the Truth to the People and add weight to it when beside the Evidence and Authority of it in it self they hear it commended by those whom they may in Charity judge to have tasted the Sweetness of it and do therefore speak because they believe For Solomon having commended heavenly Wisdom that it brings Life ver 12. and Strength ver 19. to them that are indued with it he here commends it from his own Experience All this have I proved by wisdom 2. Those whom the Lord hath indued with the greatest measure of Saving Knowledge and upon whom He minds to bestow yet a greater measure thereof He uses to give to those strong desires after more and more of it and a resolute purpose to pursue it in the use of all lawful means For Solomon who had great Wisdom and thereby acquired Experience lays down a fixed Resolution to have yet more All this have I proved by wisdom I said I will be Wise 3. Those who have the greatest measure of Knowledge and whose desires after more are strongest will still be short of what may be attained and the farther they promove they will still be the more humble and sensible of their short coming they that know least do often think they know most and do imagine more than their own measure needless For even Solomon doth here humbly regrate his short coming But it was far from me 4. There is such a great depth of Wisdom in all the works of God especially in His works of Providence that it is not possible for the shallow witt of Man to attain to a fully clear or satisfying sight thereof the sharpest sighted will find himself in the dark and therefore must adore and reverence what he cannot fully comprehend perswading himself that that is wisely done whereof he sees not always a satisfactory Reason and should look upon that which may be learned farther of every work of Providence in reference to his own natural ability to comprehend it as a Pearl lying at the bottom of the Sea or some precious Commodity at the farthest part of the Earth That which is far off and exceeding deep who can find it 5. Neither the profound mysteriousness of Gods Wisdom manifested in His Dispensations nor the weakness of our Capacity should discourage the Students of that Wisdom who would be wise unto Salvation but should so much the more sharpen their desires and quicken their endeavours after a farther measure of Knowledge seing there is a growing success promised to such Hos 6.3 For so was it with Solomon though he found Wisdom far off and exceeding deep yet saith he I applied my Heart to know and to search and to seek 6. They that would be Proficients in true Knowledge must apply their Hearts to that study they must carry a present composed mind always about with them and
destitut of Saving Wisdom considering their ignorance of the time thereof their unwillingness to and unpreparedness for it and having nothing to uphold their Hearts against it which ought strongly to disswade them from inconsiderat throwing themselves upon the Sword of the Magistrat and for that end move them to perform their duty towards them since no Man hath power to retain his Soul in his Body whe◠God by the sentence of the Magistrate or any other way calleth for it or to 〈◊〉 any thing at that time either to resist or shift Death And that continued i◠wickedness shall not make their escape from it ver 8. And in closing this pa◠of the Chapter he confirms his former Doctrine anent the Happiness of them th◠were indued with Spiritual Wisdom and the Misery of them that were destitute of it from his own experience of the truth of both obtained partly by his own observation of and diligent search into the Works of God's Providence that were within the reach of his elevated Understanding And partly by the Illumination and Inspiration of the Lord's Spirit for communicating thereof unto the Church ver 9. In the Second part of this Chapter the Wise Man by so many Arguments proveth the Vanity of worldly Greatness especially where it is accompanied with the want of Heavenly Wisdom and a constant course of Sin tending to prevent the stumbling of the Saints and to encourage them under their Sufferings from such Men. The First is taken from his own observation of the Misery of some that have been highly advanced in the World while by the abuse of their power they not only prejudge others but often brings Temporal and always if not by Repentance prevented Eternal Wrath upon themselves ver 9. II. He evidenceth this That notwithstanding the high advancement of such Men in their frequenting the places of and concernment in publick Judicatories and Religious Worship yet they should be buried and put under the Earth wherein they placed their Happiness and their Memories which they designed to perpetual after Death shall be forgotten among Men. ver 10. Which he amplifies by giving the Reason why such Men are so bent upon their sinful Courses and oppressing ways namely because the declared Threatnings in Scripture are not presently after their committing Sin put to execution against them ver 11. III. That he may farther shew the Vanity of worldly Greatness without Saving Knowledge and that sinful Courses are not sure ways to preserve from Evil and to guard the Hearts of Saints from stumbling at such Mens Greatness and encourage them under their Oppressions by them he publisheth to the terrour of all such wicked Men especially oppressing Rulers That notwithstanding their fancying that by their long Life affluence of outward Comforts and their multiplied Transgressions they should escape the Judgement of God ver 12. Yet tho he certainly concludeth the Welfare of them that sincerely Fear God and His Goodness for which wicked Men did persecute and oppress them ver 12. he in a powerful and pathetick way denounceth Wrath against them both in general That it shall not be well with them where more is meaned than expressed and in particular That tho' he may have a long Life compared with others yet shall he not prolong his days either to that length he desired or to an Eternity of Happiness ver 13. Which he amplifies First By a description of the Life of such wicked Men that it is but a shadow not so much for the brevity of it as that it is driven on without that substantial and solid Life of Grace and Comfort and as last shall totally as a shadow evanish And Secondly By setting down the cause of all the Wrath that comes upon those wicked Men which also is the Mother of their other Sins to be the want of a Filial Fear of God ver 13. As also he amplifieth the former consolation given to the Godly First By setting down the ground of their discouragement to be That ordinarily tho' the Reason of it be not generally obvious to Men it falleth out in providence not without the Fore-knowledge wise Ordering and Permission of God that the Godly are dealt with in the World as to their outward lot no better than the worst of Men and the wicked as if they were the best of Men in the World which he censureth as a Vanity not as reflecting on the Wise and Holy Providence of God but as it is the fruit of Mens corruption especially wicked Rulers who are instrumental in it and as it proves the Vanity of any earthly condition for affording Men true Happiness ver 14. And Secondly He affordeth a Remedy against discouragement from and stumbling at these Dispensations namely the exercise of Spiritual not Carnal Mirth or Rejoicing ver 15. Which he commendeth partly from the advantage of it that it is the best of it in this Life even under sad Dispensations to be cheerful in the lawful and sober use of the outward Comforts be they great or small which God allows upon them ver 15. And partly from the security of it to them as being God's constant allowance upon them the sometimes through their own default they may be without it which if they will in the way of Duty seek after and improve they shall not be deprived of as much at least of it as may occasion their Joy in Him during the whole time of their Pilgrimage under the Sun ver 15. IV. And Lastly That he may humble the greatest Searchers into Wisdom and various Providences He giveth a modest account 1. Of his serious and extraordinary care and diligence experimentally and affectionatly to know the Affairs both Humane Business and Divine Dispensations upon Earth ver 16 17. Then 2. Of his success in that Study that even the Godly much less the Natural Man with all his Gifts notwithstanding all their pains and advantages of the Word and Spirit Opportunities Abilities Resolutions and strong Endeavours to reach it cannot attain to the full and satisfying Knowledge of the Reasons of God's various Dispensations on the Earth but must sit down and Admire and Adore the depth of His Wisdom in and be humbled under the sense of his ignorance of them ver 17. CHAP. VIII Ver. 1. Who is as the Wise Man and who knows the intepretation of a thing a Mans Wisdom maketh his Face to shine and the boldness of his Face shall be changed SOlomon being in the first part of this Chapter to give several Directions for the manifesting of Heavenly Wisdom in a Christians Conversation in order to the true Peace and Tranquility of his Mind He doth in this Verse First commend the person indued with that Knowledge Who is as the Wise Man The Question may be explained by a Negation There is none to be compared with the Man that hath that excellent Knowledge which Paul commends Phil. 3.8 there is not his Match or Peer in all the
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
going about it The other doth in some measure know both as Solomon asserted in the close of the former Verse For that which he called Judgement before he calls now that which shall be which according to the Hebrew Dialect is put for that which should be and makes the ignorance of this peculiar to the Man destitute of Saving Knowledge as the cause of much Misery upon him The misery of Man is great upon him for he knows not what shall be 5. It is the misery of Man void of Saving Knowledge that being ignorant of what shall be he hath nothing to give him true Comfort against what may be and against what he is apt to apprehend shall be and so must vex himself with his own Apprehensions And it is the comfortable Priviledge and Happiness of the Man indued with Saving Wisdom that though he be ignorant of future Events yet he doth in some measure know what is his Duty under and what is his sutable Consolation against the worst that can fall out For it is here set down as the cause of much Misery peculiar to the Man destitut of Saving Knowledge that He knows not what shall be which cannot be taken simply for his ignorance of future Events seing the Godly Man is ignorant of these but that he knows not what is his Duty and that he is so ignorant of what shall be as that he hath no sutable Comfort against what may be and what he apprehends shall fall out His misery is great upon him for he knows not what shall be 6. The Man that is not taught of God and makes not Saving Knowledge from the Word and Spirit of God his study is one that no Man can inform all the Men in the World are to him as if they were ignorant as himself For this last Question Who can tell him when it shall be is not as if there were none that could inform him of Times and Seasons so far as is fit for him to know for there are such to be found but because he himself is void of Saving Knowledge and doth not imploy Christ to open his blind Eyes and because he cannot receive instruction from any therefore he speaks of him as if there were none to tell him that which might prevent his Misery And who can tell him when it shall be Ver. 8. There is no Man that hath power over the Spirit to retain the Spirit neither hath he power in the day of Death and there is no discharge in that war neither shall wickedness deliver those that are given to it THe Preacher giveth here a farther Argument for the study of Heavenly Wisdom and proveth the Misery of them that are destitut of it The Argument is taken from the necessity of the Death of all Men which though it be true of both good and bad yet it is here spoken of as a peculiar Misery upon those that are destitut of saving knowledge they being both unwilling to dy and unprepared for Death and having nothing to comfort them against it as the Godly have The words may be looked upon as one special instance of these Events spoken off in the words immediatly preceeding whereof no Man can know the time and may be taken with a special Reference to the foregoing purpose as an Argument to disswade Men from Rashness in hazarding themselves under the stroak of humane Justice from Magistrates and to move them for that end to keep themselves within the bounds of their Duty toward them seing as he hath shewn before they have power to reach Men easily that provoke them and being once apprehended and Sentence past against them there is no power in them to retain their Life But it seems most agreeable the Scope to take the words more largely as an Argument to evidence Heavenly Wisdom by timeous preparing for Death because of the necessity of it and this he sets forth in three Expressions The First that man hath no power over the Spirit to retain it may be understood of mans Impotency to retain his Soul or Breath as the word Spirit is in the Original which is often held out in Scripture by this name Jam 2.22 And that relating to the moment when Gods time is come to call for it no Man then hath power to keep it longer in the Prison as the word Retain signifies The Second Neither hath he power in the day of Death may be understood of Mans Inability about the time of his Death not only to resist Death but to do any necessar Duty he hath ordinarily no power for any Action toward that time The meaning of the Third There is no Discharge in that War is that Man can Discharge no Weapons to weaken the force of Death for the word Discharge signifies Emission or sending forth as it is used Ps 78.49 as Men casts Darts or discharge Musquets or the like Engines of War they have no Arrows to shoot at Death Or there is no Dimission of this charge no forelose as the common word is to shift this Combate which Men must have with Death Thus he sets out the necessity of it and Mens Impotency to shift it And because wicked Men who by many sinful shifts put by hazards yea Death it self for a time which as they think would have come if they had not followed these Courses do think themselves in a manner in Covenant with Death that it must spare them while the Godly perisheth in his uprightness as Solomons expression is before therefore that he may terrify and reclaim such he doth assure all whether Magistrats or Subjects that none of their wicked Courses wherein they are restless and whereunto they have wedded themselves shall be able to prevent their Death or prolong their Life as the last words of the verse signifie Doct. 1. All the Prudence Power and Policy of Men all the Creature Comforts the Cordials and preservatives of Life that Men may provide and use cannot keep in the Immortal Soul in the Body a moment longer then Gods time is come to call for it Man hath some power over his Spirit to turn it while his Life lasts to restrain it from many things he lets it out upon and to put it upon many better things but he hath no power to keep it beyond the Moment fixed by the Lord for taking his Spirit into his hand to dispose of it eternally as he pleases For saith he no Man hath power over the Spirit to retain the Spirit 2. Man should so exercise his witt in the study of Reconciliation with God while he hath any power over the Motions of his own Spirit and should so spend his affections the desires and delights of his Soul upon things of a spiritual and eternal concernment for the Glory of God and the good of his own Soul that he may be every Moment ready to let his Spirit go willingly and to resign it into the hands of the Father of Spirits who gave it
7. The 2. from the vanity of mans life and its subjection to so many miseries ver 9. And the 3. From the Lords designing outward Comforts to be a temporary encouragement and portion to the Godly even under their crosses tho' they have better things to look for afterwards ver 9. II. A second direction for making the life of the Godly comfortable to them under a sad lot and for right improvement of the former comforts allowed on them under it Is That they would use their outmost diligence in the performance of all commanded duties particularly in the prosecution of the duties of their calling ver 10. Which he presseth by an Argument taken from the danger of their being deprived of opportunities either of contriving or acting of good by Death to which every man is pâ—ssing ver 10. III. The third direction is humbly to expect the success of our endeavours not from our own promising preparations or Abilities but from God and that we be not perplexed with the disappointments incident to human endeavours ver 11.12 Which he illustrats 1 By setting forth his own serious observation of the disappointments that attend human affairs ver 11.2 He giveth several instances of this his serious Observation in things most promising for success referable not only to natural and civil but also spiritual concerns ver 11. 3 He affordeth a two fold cause of these disappointments The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fittest opportunities ver 11. The other is not consulting the word and spirit of God for finding out the fittest seasons of Actions ver 12. And 4. He holdeth out what sad consequences follows the not depending upon Gods secret and powerful providence in things and ignorance of the fit seasons of actions in two similitudes of Birds and Fishes who through madadvertency are easily insnared ver 12. IV. A fourth direction in order to the forementioned purpose and for the better improvement of the former directions Is The study of spiritual wisdom Illustrated 1 By Solomons serious consideration of this Wisdom and his esteem of the noble effects of it ver 13. 2. By a parable or supposed history or it may be some particular providence falling out in his Fathers or his time of the deliverance of a city from a great strait by the wisdom of a poor man when other means were wanting or did fail ver 14.15 3. By mentioning the ungrateful entertainment that this poor man meeteth with notwithstanding his good service he is slighted and despised ver 15. Hence 4. He inferreth as Wisdom is better then strength so when men want external advantages they are by most men misregarded ver 16. V. And then in the Conclusion of the chap He doth 1. Encourage to the peaceable prudent and humble communication and imbracing of the Doctrine of this saving Wisdom even when it may not well be publickly avowed and tho' by most despised as proving more acceptable and succesful in a a strait than the most publick and imperious edicts of wicked Rulers among their flattering and foolish Subjects ver 17. 2. He again preferreth this spiritual Wisdom knowing how ready we are to undervalue it to all external means especially where it is wanting ver 18. And 3. That one or few of these wicked persons void of this Wisdom being countenanced followed and not mourned over and witnessed against may deprive a whole society of many mercies and draw on great judgements upon it ver 18. CHAP. IX Ver. 1. For all this I considered in mine heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the Righteous and to the Wicked to the Good and to the clean and to the Vnclean to him that Sacrificeth and to him that Sacrificeth not as is the Good so is the Sinner and he that Sweareth as he that feareth an Oath THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations and how to carry themselves aright under them so as they may have true peace and be free of vexation incident to them Solomon doth First shew that notwithstanding of mans inability to find out or clearly understand any of the works of God mentioned in the close of the former Chapter he was not discouraged in the study of them but gave up his heart to know what might be known and purposed to declare or as the word signifies to make plain and clear to the Church of God All this namely both the shortness of mans wit and what he himself had found out Next He condescends upon three very useful observations which he had made upon the Lords working 1. That the Righteous and the Wise and their works are in the hand of God by these denominations the Righeous and the Wise the same persons in the same state are designed namely such as are fled to the Righteousness of the Messiah and are studying Heavenly Wisdom that they may walk unto well-pleasing those persons and their Works or as the word is their Service are in the hand of God whereby is meant not only that they and their matters are under the dominion of his Providence as all things are Psal 95.4 but that they are under his special favour and protection under his Fatherly providence for their Good as the expression signifies when it is applyed to the Godly Psal 31.15 Joh 10.28 2. The second is No man knows either Love or Hatred by all that is before him the meaning is that neither the special Love not the displeasure of God can be known to men themselves or to others by these things that are before them that is by outward events which are common to good and bad For of these things only as no certain and infallible evidences of Gods favour and love he speaks in this place as will appear by the following reason so that they do manifestly pervert the sense of this Scripture who would from it infer that no comfortable assurance of a mans being in a state of favour with God can be attained unto in this life For Solomon only excludes outward events as insufficient evidences of Gods love or hatred as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them or as it is in the Original before their Face and by the following words but doth not exclude Gods own Graces bestowed upon a man and manifested by his own Spirit 1 Cor. 2 12. from having evidences of his Love especially considering that so much of the Scripture is written for that end that his people may know that he loves them and so may have true Comfort 1 Joh. 1.14 And 5.13 3. The Third Observation is a Reason of the Second that
device nor knowledge nor Wisdom in the Grave 5. Every Man is in a continual Journey towards his long Home whether he walk or rest he is still Posting thither and should so look upon himself and thereby be moved to imploy his time and strength to the outmost in Honouring God and working out his own Salvation in Fear and Trembling For so he speaks of every Man as in a constant motion toward his Grave There is no work nor device c. in the Grave whither thou goest or as the Word may be Translated whither thou hasteth Ver. 11. I returned and saw under the Sun that the Race is not to the Swift nor the Battle to the Strong neither yet Bread to the Wise nor yet Riches to Men of Vnderstanding nor yet Favour to Men of Skill but Time and Chance happeneth to them all 12. For also Man knoweth not his time as the Fishes that are taken in an evil Net and as the Birds that are caught in the Snare so are the Sons of Men snared in an evil time when it falleth suddenly upon them LEst Men may presume too much of Success in these Undertakings which they set about with all their might according to the direction in the former verse and meeting with disappointment may be the more vexed The Preacher doth in the Third place teach us humbly to depend upon God for success and to deny our own Abilities and preparations which seem to promise it to us And this he sets out First by shewing how serious he was in the Observation of disappointments frequent among Men I returned and saw under the Sun He speaks of the motion of his mind in terms borrowed from the motions of the Body he drew his thoughts a little from other considerations formerly mentioned and applied them to the frequent disappointments which men meet with in the carriage of their Affaires Next He giveth five instances of these disappointments which he had observed befalling men best fitted for success which instances though they have a truth very remarkable in themselves yet they are only to be looked upon as serving to lead us to all other things of that sort that by these most remarkable instances of mens disappointments in their civil and common Affairs we may be led to the truth he is upon as verified in things of a higher concernment more immediatly relating to the Salvation of mens Souls such as the Apostle speaks of while he saith it is not of him that willeth nor of him that runneth but of God that sheweth Mercy Rom. 9.16 And again neither is he that planteth any thing nor he that watereth but God that giveth increase 1 Cor. 3.7 nor are these instances to be taken as if the Race were Never to the swift nor the Battel at any time to the strong c. seing experince shews the contrary and Scripture also John 20 4. 2 Sam. 13.14 but the meaning is that there are frequent proofs of these that men with most promising qualifications fall short of desired success yea even of things necessary for the sustenance of their natural life so that often their witt cannot so much as get them bread that so they may be taught Dependence upon a Superiour overruling providence which must concurr with a Blessing else their greatest endeavours and promising appearances of success will fall short of the desired and intended effect Thirdly He gives a twofold cause of these disappointments The One is without Man to wit the secret powerful providence of God For saith he time and chance happeneth to them all the Time here spoken of is the fittest opportunity for Mens Actions which is fixed as the word signifies in the decree and foreknowledge of God And that which is called Chance happening to men is not be taken as if any thing fell out which is not foreseen and foreordained by the Lord but he speaks of these occurrences of providence which as the word translated elsewhere 1 King 5.4 touch men or Beat upon them as the word signifies and so may mind them of a Superiour hand overruling them and their actions Now this as a cause of disappointment is not to be understood as if men were therefore disappointed because God hath predetermined events and the time of them but because Men do not acknowledge and humbly depend upon him who hath fixed all Events and the seasons of them that they might know their Duty and the season thereof as the following words make clear therefore they are disappointed The Second Cause is within Man and that is his ignorance of the fit season of his acting which he might know by consulting the word and Spirit of God but he neglecting this fights and runs and Enterprises many things out of the due season and so finds no success Fourthly He doth illustrat the sad consequences of men not considering the time and not depending upon God in their Actings by two similituds of Birds and Fishes whose simplicity easily insnares them and applyes the same to men who are surprized by sad occurrences of providence for want of humble dependence upon God and for acting out of the due season thereof From this purpose we may Learn 1. Experimental knowledge is not attained but by frequent and serious observing of the various Events that fall out under the Sun and considering of the causes and consequences of them For so did Solomon attain to this knowledge I returned saith he and saw under the Sun c. 2. When Men have their hearts applyed to their work and have qualifications for it which may probably produce the desired effect they are then very apt to forget dependence upon God to promise to themselves certain success of their undertakings and never to look higher than second Causes the qualifications and means which they have For having exhorted in the former words to follow duty vigorously he meets here with men who having done so as they think are promising success to themselves without dependence upon Gods providence and sees it fitting to mind them that they may look for disappointment The Race is not to the Swift nor the Battel to the Strong c. 3. Men may be qualified with these things that are most promising of success and may imploy all their strength for attaining it and yet be disappointed while the Lord withholds his assistance to correct them for want of Dependence upon and acknowledgement of him and to convince them that their ways are not in their own hand For this is it which Solomon saith he observed and holds out as useful to teach all men Self-denyal in reference to their preparations and qualifications for their undertakings and humble Dependance upon God for his concurrence with them The Race is not to the Swift nor the Battel to the Strong nor Bread to the Wise c. 4. The Lord exerciseth men to whom he hath given the best qualifications for their undertakings with variety of disappointments sometimes in matters of
whom Men seem to have but some small prejudice will study to forge or seek out and then magnify the grounds of it and at last if left to it self will readily drive the person to Satan to be helped by him to vent its malice For saith Solomon The beginning of the words of his mouth is but foolishness the Word signifies Levity or Inconstancy and the end of his talk is mischeivous Madness which signifies the height of Wickedness Ver. 14. A Fool also is full of words a Man cannot tell what shall be and what shall be after him who can tell him 15. The labour of the foolish wearieth every one of them because he knoweth not how to go to the City SOlomon goes on to describe a person void of the saving knowledge of God and of his duty who hath ordinarly in this Book the name of the Fool by giving some Resemblances between him and a natural Fool. And First he describes him from the multitude of his Words he is full of them Or as the original bears he multiplies or magnifies his words importing his Boasting especially of future Events as appears by the following words wherein the Preacher makes answer to some of his words he boasts of what he will do afterward without dependance upon God and to this Solomon saith a Man cannot tell what shall be It being only proper to God to foretell future Events Isa 44.7 Again he either presums to determine future Events or is Anxiously inquisitive about them to this it is Answered and what shall be after him who can tell him The meaning is none can inform him how things shall go the next Month or Year which may be the Month or Year after he is gone Secondly He describes such a Man from the fruitfulness of his indeavours he is like a blind Fool that is out of the way to a City and wearies himself to find it though that be one of the easiest things that even Children may know so the Man who is void of true and saving Wisdom spends himself in fruitless indeavours and cannot so much as manage aright the most common of his Affairs Hence Learn 1. Unless a Mans Wit be sanctified and exercised about the study of Reconciliation with God thorow Christ and the way of Glorifying him by Living in his fear and obedience though he were esteemed an Oracle for Worldly Wit among men he is a very Fool to himself and in Gods esteem the best of his Wisdom is Foolishness therefore doth the Spirit of God here by Solomon as frequently elsewhere in Scripture describe the unregenerat Man by the carriage and practice of a meer Fool and the description agrees even to such as Achitophel A Fool also is full of words a Man cannot tell what shall be 2. They that have least knowledge have often most discourse the conceit that such have of their knowledge makes them esteem so much of what themselves say and so undervalue any thing else that others can hardly have place to speak beside them and the same Conceit makes them give litle or no time to deliberation before they speak and less to reflection upon the Impertinency and Sin that is in the multitude of their words For thus doth the Spirit of the Lord describe such A Fool also is full of words 3. When Men are bold in determining future Events especially the success of their own Undertakings or so anxiously inquisitive about them that they are taken off from their present Duty they prove themselves destitut of saving Wisdom which teaches Men to commit their way to the Lord that their Thoughts may be established anent future Events Prov. 16.3 and so to follow their Duty with no less Confidence while they are ignorant of what may come after than if they did know it Act. 20.22 24. For the Question to which Solomon here answers imports the Man destitute of this Wisdom to be of the disposition formerly described A Man cannot tell what shall be and what shall be after him who can tell him 4. God hath reserved to himself the prerogative of knowing things to come and of revealing the same to the Children of Men how far and in what manner he pleases that they may be taught humble Dependance upon Him for as much Light from His Word and Spirit concerning things to come as may incite them to make a right use of their present time For this Question imports that both Men and Angels are secluded from this Prerogative of knowing or making known future Events And what shall be after him who can tell him 5. They that esteem Christs sweet and easie Service a Toil as all Unregenerat Men do Mal. 1.13 shall but waste and spend themselves even to Fainting as the word here translated Weary signifies in any course they can take for satisfaction and none of this sort are in a better condition than others as to their finding of any rest in their way For saith Solomon The labour of the Foolish wearies every one of them 6. Men who neglect to imploy Christ for Eye-salve that they might see things of greatest Concernment for His Glory and the salvation of their own Souls are often for their so doing justly left to miscarry in their most common and ordinary Affairs and from this comes the ruine of so many great Estates and other Inconveniencies which even many of the wisest Men of this World run themselves into For the Spirit of God describes the disposition of Unregenerat Men void of the saving Knowledge of God and His Will from their resemblance to a foolish man who knows not so much as the way into the City Ver. 16. We to thee O Land when thy King is a Child and thy Princes eat in the morning 17. Blessed art thou O Land when thy King is the Son of Nobles and thy Princes eat in due season for strength and not for drunkenness SOlomon having shewn some of the principal Grievances which the Godly meet with under the bad Government of Rulers and directed them how to carry themselves in reference to the same He doth here regrate the woful case of that Land over which insufficient and vitious Rulers are set and upon the other hand proclaims the Happiness of that Land that hath Rulers well qualified for their Imployment For clearing of this we may consider First That he speaks to the Land intending the Inhabitants thereof as is frequent in Scripture Isa 1.2 Jer. 22.29 the more to move the People who have bad Magistrates to resent their own sad Case and to search out and mourn for the procuring Causes thereof and to incite them who have good Magistrates over them to be thankful to God for so great a Blessing Secondly The Wo and Blessedness he here speaks of is mainly to be taken with reference to a temporal and outward Condition though doubtless the same as also the Causes thereof to wit the Wickedness or Goodness of those in power may have influence upon
of His Cast thy Bread upon the waters give a portion to seven and also to eight c. 5. Men should give in Charity that which is their own either by Civil Right or as the Fruit of their Industry when Servants give out their Masters Goods though for the supply of the Poor they are not giving obedience to this Direction Cast thy Bread not anothers upon the waters 6. Though there be no more probability of Advantage to be had by what we give in Charity in regard of any Recompense from the Objects themselves than if the same were cast into the Sea to feed the Fishes as the most part of Men esteem of all they give to the Poor yet that should not bind up our hands from giving to the Poor we should Give looking for nothing again from the Poor Luk. 14.14 in obedience to Him who thus Commands Cast thy Bread upon the waters give a portion c. 7. Nothing is lost that is given out for God in obedience to His Command and particularly what is given to His Poor is lent to Him Prov. 19.17 who doth here bind Himself by His promise as it were Surety for the Poor that it shall come back again and the return must be with much advantage seing He is so Noble and Liberal a Surety After many days thou shalt find it 8. The promised Reward of Duty doth not appear immediatly upon the discharge of it and particularly the Harvest of that Seed which is sown in ministring to the necessity of others requires a time to ripen that we may live by Faith and draw our incouragement to Duty from the promise annexed to it which will certainly be performed For saith he After many days thou shalt find it 9. The multitude of the Poor whom Providence casts in our way should not outweary our Charit 7. if the Lord hath shewn His Liberality to us though after a great number there come a greater in our way calling in Gods Name for the supply of their Necessities we must not repine but give a portion to Seven and when we have so done give a portion also for eight 10. Our Charity should be proportioned not only to the Lords liberality toward us 1 Cor. 16.2 But to the multitude of those whom we are called to help lest if our Charity which should be like a runing Fountain not an impetuous Flood run out too liberally upon some few we soon exhaust it and prejudge others therefore saith the Preacher give a portion or as the word signifies an equally divided part to seven and also to eight 11. God hath vailed future Calamities from the knowledge of men that they may not by the fear thereof be put from present duty but prepare for the worst and yet by the hope of better be moved to do good while they have opportunity For they know not what Evil shall be upon the Earth 12. Those especially who have abundance of the World among their hands should live mindful of Calamities that may come upon them and should be incited to duty especially to the Exercise of Charity and Liberality to the poor by considering that they may shortly be disabled to give and forced to crave supply from those who now crave from them And that those whom they now supply may be enabled to pay them home again For this is a Reason to press Charity Thou knowest not what Evil shall be upon the Earth 13. The same Argument that Covetous Worldlings make use of to hinder themselves from their duty they who are taught of God will make use of to stir themselves up to theirs The Covetous Man makes this a Reason why he should give nothing to the Poor that he knows not but evil times may come and he may have nothing left to himself yet the Spirit of God here teaches his people to make a contrary use of this Argument Cast thy Bread upon the Waters and give a Portion to seven and also to eight for thou knowest not what Evil shall be upon the Earth Ver. 3. If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where the Tree falleth there it shall be HEre Solomon presseth the duty of Charity by some farther Arguments The First seems clearly to be taken from the Lords bounty and liberality in making his Creatures serviceable and comfortable to Man whereof he giveth one instance for many if the Clouds be full of Rain they empty themselves upon the Earth that is the Clouds keep not the Rain to themselves but pour out the same freely and plentifully upon the Earth that it may yeild Bread to Man whereby the Lord proves his Liberality towards him And therefore he should willingly give of his Bread to the Hungry And this appears to be the meaning by other places of Scripture where Charity is set forth by the same similitude as in that of Christ pressing upon Men bounty to others he makes the rain to fall upon the just and unjust Mat. 5.45 And that of Solomon He that Watereth shall be watered also himself Prov. 11.25 The next Argument held out under the similitude of a Tree lying where it falls is more dark because it is variously applied to the purpose by Interpreters And yet all that variety serveth to press the same duty of Charity As 1. It makes for the scope if we take it thus as the Tree what way soever it falls lyeth to be useful for the owner so shall it be in the matter of Charity where the intention is honest and due Caution observed in the giving of it whatever the persons be whether good or bad upon whom it is bestowed it shall redound to the benefit of the giver Or 2. Thus As a Tree is serviceable to Man and lyeth under a kind of passive obedience to him to be disposed of as he pleases so should Man be moved thereby to act in obedience to his Maker and let out a part of what he freely receives from him for the good of others in obedience to his command Or 3. If we apply it thus as a Tree what way so ever it fall there it lyes and so it is to be found even so is it with Man as to his Soul he shall be for ever in that Estate wherein he falls at Death and therefore he should in his life be doing good that Death may find him at his duty Hence Learn 1. The Lords liberality to man manifested in the ordinary course of his providence making the Clouds to pour down Rain in abundance to make the Earth fruitful and the fruits thereof to wait upon him to be disposed at his pleasure should move him to Liberality toward others who are in necessity else he may expect that these Creatures which he abuses shall witness one day against him in his Conscience Jam. 5.3 And therefore from the Creatures whether these that are above his
head serving him or these that ly at his feet ready to be imployed in his service he should learn his duty to his Maker for so doth the Wise Man reason to press this duty of Charity If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where it falleth there it shall be 2. When a Man finds any of the Creatures in a passive obedience to him ready to be imployed by him for his use and as it were offering their Service to him as a fallen Tree doth that should make him active in his duty to his Maker especially seing the Creatures do not fly from him who is naturally a fugitive from God nor fight against him who is a Rebel to his Maker he should move the more cheerfully in his obedience For so much may be drawn from the similitude of a Tree lying for Mans use where it falls here made use of as an Argument to Charity whether the Tree fall toward the South or toward the North in the place where the Tree falls there it shall be 3. Though there be discretion required in Charity to know the worth of the persons upon whom it is bestowed Ps 112.5 Yet where the intention of the Giver is Honest and endeavours to discern what manner of persons they are to whom he gives though he may be mistaken and let his Charity fall upon the worst his reward shall be no less than if it fell upon the better sort for thus also may this similitude be turned into an Argument for Charity as holding forth the certainty of the reward thereof whether the Objects of it be good or bad If the Tree fall toward the South or toward the North in the place where it falleth there it shall be 4. The consideration of this that the eternal estate of our Souls shall be according to the condition they are found in at Death and that Judgement will find us as Death leavs us should make us study to lead a good life and particularly it should stir us up to the duty of Charity that so while we are here we may make to our selves Friends of the Mammon of unrighteousness that when we fail they may receive us into Everlasting Habitations Luk. 16 9. For so may this similitude also be applied as a motive to Charity that in whatsoever condition we are when Death by its stroak makes us fall in that we shall be to all Eternity If the Tree fall toward the North or toward the South in the place where it falls there it shall be Ver. 4. He that observeth the wind shall not sow and he that regardeth the Clouds shall not not reap 5. As thou knowest not what is the way of the Spirit nor how the Bones do grow in the Womb of her that is with Child even so thou knowest not the works of God who maketh all SOlomon having prest the duty of Charity with several Reasons doth here discover the weakness and insufficiency of these pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty And these Objections are taken from the probability which Men imagine of such sad accidents to befall them as make them fear want and Misery to themselves if they give of their substance to the Poor as the word of God presseth The Weakness of all which the Wise Man clears and proves First By a Proverbial speech borrowed from foolish Husband-men the force whereof amounts to this that as he who upon every appearance of Rain or Wind when he would not have them doth forbear Sowing or Reaping will never it is propbable either Sow or Reap The Application of which similitude is not exprest but may be easily gathered from the Scope thus Even so he who looks to all future contingencies which may discourage or hinder him in his duty will readily never set about it And particularly he that neglects Charity to others when God calls him to it because of every Suggestion that his Fortune may soon be exhausted will never cast his Bread upon the Waters and so never reap the reward promised to the performers of that duty Next He shewes the Weakness of that sort of Reasoning to deter Men from their Duty and proves they should not neglect it though the appearance of success be never to small by an Argument taken from the unsearchable depth of Gods Wisdom manifested in his ordinary operations and that Men may be convinced of their Ignorance and so not despair of the performance of what God hath promised though they see no appearance thereof he instances two things very near to every Man and yet clearly understood by none The first instance is that Men know not the way of the Spirit that is they are ignorant how their own Souls are formed and united to their Bodies how they exist and act while they are in the Body and when they are separat from it The other is that none knows how the Bones do grow in the Womb of her that is with Child that is none doth clearly understand that wonderful Work the forming of his own Body in the Womb and from mens Ignorance of these things he doth infer that they cannot distinctly conceive the way of Gods working for performing his promises to them that venture upon commanded duties when there is no probability of reward for so doing And to help them the more confidenty to expect the promised reward of duty though there be no appearance of it be represents the Lord under the notion of Creator who gives a Beeing to Things that are not And therefore Men may cheerfully follow their Duty to him and particularly give of their substance for relief of his poor People though they see no probability of Recompense for so doing Hence Learn 1. A faithful Minister must not only press Duty and enforce the same by Reasons but also he must carefully forsee what Reasons people may pretend to hinder them from Duty or discourage them in it and demonstrat the Levity and Weakness of every thing that may have weight with them to make them delay their Duty or neglect the opportunity thereof For so doth this heavenly Preacher here after he hath by several Reasons prest the Duty of Charity he discovers the Hinderances thereof and confutes these Objections which Men ordinarly make against it whereupon they neglect or delay it while he saith He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 2. We may expect that there will be often great Appearances of bad success in the way of 〈◊〉 Duty and but small of the performance of Promises that are made to the following of it that so the sincerity of our respect to the Command and the liveliness of our Faith in the promise of Reward may be manifested while notwithstanding of such Discouragements we hold on
in Duty For as this Similitude implies that the Husband-man will see many unseasonable days to hinder him from Sowing and weaken his hopes of a good Harvest so the application of it to the Scope of this place imports that many things will appear and be suggested to hinder Men from the Duty of Charity and the same holds of all other Duties and to weaken their hopes of the performance of Promises made thereunto He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 3. We have so much natural aversion to our Duty and so much unbelief of the promised Reward that we are ready to make every appearance of a Difficulty a sufficient ground to quite our Duty For though the Weather will often be lowring and the Air tempestuous when a little after the Season will be favourable enough yet it is supposed that Men are very apt by such small appearances of Difficulty to be hindered from their Duty while the wise Man thus confutes them even by relating their Objections under this Similitude He that observes the Wind shall not sow and he that regards the Clouds shall not reap 4. They that do in earnest mind obedience to commanded Duties and so would meet with the performance of the Promise made thereunto must not ly in wait to observe Difficulties a far off or find out what may discourage them in their Duty nor must they regard Difficulties when they are suggested to their Minds but when the season and opportunity of Duty comes they must set to it whatever appearance of bad Success there be else they will never be for the advancement of Gods Honour in the discharge of their Duty For he that observes or as the Word signifies watcheth anxiously for the Wind shall not sow and he that regards the Clouds concluding it will be Rain when they seem to threaten it shall never reap 5. If Men would reason in Matters relating to their Duty to God and their eternal Welfare as they ordinarly do in the matters of this Life they would not be so often hindred from their Duty or discouraged in it but that reasoning which hath no weight with them in things of an earthly and small Concernment the same seems most strong in reference to the greatest matters of their Soul and another Life For here it is supposed that Men do not ordinarly reason from appearance of Rain or Wind that they should neglect to Sow or Reap and so of other things else they would seldom or never do what they are seldom or never found to neglect in the ordinary season thereof and yet that they do too frequently from any appearance of hard Events reason that they must neglect necessary Duties particularly that of Charity here prest He that observes the Wind shall not sow and he that regards the Clouds shall not reap 6. There is so much Wisdom manifested in all the Works of God and we are so blind and spend so much of the little Wit we have upon other things that there is not any of these works that can be fully comprehended by us this is clearly supposed in the other Branch of Solomons Confutation of the delay or neglect of Duty upon appearance of bad success as thou knowest not c. so thou knowest not the work of God who maketh all 7. Men is of so wonderful a Constitution that it will conquer his Understanding to comprehend himself And therefore while he reflects upon himself he should be humbled that he can know but little of these two principal Parts whereof he is composed the way of the forming of his Soul its union with and acting by the several Organs of his Body the way how his Body was formed in the Womb how so many rare and far differing Organs and Members of so various operations should arise out of so inconsiderable a matter of one kind and colour and that of the same Bones should grow without which Man would creep upon the Earth as Worms do Women that Bear Children and all that are born of Women should humbly admire and adore the wonderful Art and Wisdom of God in framing both their Spirits and Bodies and thereby be moved to adventure upon Duty to Him being confident that He who made them so wonderfully can easily prevent imminent Hazards in the way of their Duty and bring about the performance of His Promises though they see not how the same can be For here the incomprehensible Wisdom of God manifested in forming of the Spirits and Bodies of Men is brought as a motive to the Duty of Charity and to make Men charitable so to speak of God that He can easily prevent their Fears of Loss and Want make up their Losses and make good His own Promises As thou knowest not the way of the Spirit nor how the Bones grow in the Womb of her that is with Child so thou knowest not the Work of God that maketh all things 8. However our ignorance of Gods way of working so far as the same may be known ought to humble us yet the knowledge of our ignorance may be useful for us and may teach us to follow our Duty in hope of the promised Reward though we see no probability that the same may be brought about For Solomon brings our ignorance of God's working as an Argument to convince us of Folly in desisting from Duty because we see not how we shall be Rewarded as He hath promised and to put us to our Duty in every opportunity thereof considering that God who is infinit in Power and Wisdom can easily prevent our Fears of Loss or Hazard in the way of our Duty and bring about the performance of His own Promises though we see not how it may be done As thou knomest not the way of the Spirit c. so thou knowest not the work of God who maketh all 9. The Consideration of Gods infinit Power should make us hope against all appearances of the contrary that His Promises shall be made out to us and so follow our Duty though we see no appearance of success For while Solomon is discovering and guarding against the cause of our neglecting Duty namely our ignorance of Gods way of working in bringing about the performance of His Promises which is often contrary to appearance he describes the Lord from His infinit Creating Power Thou knowest not the work of him who maketh all 10. Gods efficacious Providence in bringing about the performance of His Promises as it is secret and unseen to us so it operats constantly and that so certainly that there shall be no miscarriage of the effect intended by Him Therefore is the same here set forth by His way of forming the Spirits and Bodies of Men which as it is very secret so it is constantly going on As thou knowest not the way of the Spirit or how the Bones do grow in the Womb of her that is with Child so thou knowest not
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