failings when the same may Glorify God or edify others so should they also be to avow what Graces God hath given them especially their qualifications for their calling when the Lord hath born Testimony to the same by his Blessing upon their Labours they must not so fear the suspicion of self-seeking as always to conceal the Lords liberality toward them but whensoever it may serve to make way for his Truth they ought humbly to declare the same as here this exemplary Preacher doth And moreover because the Preacher was wise he still taught c. 3. The greater measure of gifts especially of Knowledge and understanding of the matters of God any Man have attained to the more careful should he be to communicat the same for the good of others in his place and station this being the end for which they are given 1 Cor. 12.7 And the same being rewarded as if it were gain and advantage to God Mat. 25.21 As likewise the Communication of our gifts being the way to make them grow Prov. 11.25 For Solomon did therefore teach the people Knowledge because he was wise and the words may be rendered the greater abundance of Wisdom he had the more he taught the People Knowledge 4. Albeit Christs Ministers cannot be alwise about the actual discharge of the duties of their Calling yet ought they to be very assiduous and frequent therein and in some sense still about their work gathering variety of matter fit to be Communicat to the people Mat. 13.52 keeping their Hearts always in a right frame for the delivery of it Prov. 16.23 And watching all opportunities for Communicating the same 2 Tim. 4.2 And when they have not Ability or opportunity to teach their practice and carriage must still teach the people Knowledge 1 Tim. 4.12 For so doth Solomon here set forth himself at the direction of the Spirit of God as an example to all Preachers because the Preacher was wise he still taught the People Knowledge 5. They that are most able to teach others should still be Scholars themselves not only diligent Hearers of other Preachers that they may learn more but acurate Searchers for all means and opportunities of profiting in Knowledge there being still more Knowledge to be had Philip. 3.13 and success promised to the sincere Seeker Hos 6 3. For though Solomon was Wise and able to teach the People Knowledge yet he was not so satisfied with his measure as to become Lazy or give over farther pains for more yea he gave good heed and sought out c. 6. We should neither rashly receive nor vent any thing for Truth till first we have weighed and pondered the same in the Ballance of the Sanctuary by the exercise of sanctified Reason comparing the same with the Scripture considering what particular Truths are most fitting for the People we have to do with and what are the fittest Opportunities of delivering the same For so did Solomon He gave good heed the Word signifies to weigh in a Ballance and he sought out which signifies very accurately and carefully to search And both may be referred either to what he himself received from others or to what he gave out to others 7. Even these of the Lords Servants who were immediatly furnished with Gifts for their Imployment and infallibly assisted in the exercise of them were not exeemed from ordinary pains and diligence to clear themselves more and more concerning the Truths revealed to them and to find out the fittest way and season of delivering these Truths to the People see 1 Pet. 1.10 How then should ordinary Ministers of meanner Parts and Gifts stretch their Abilities to the outmost and improve much of their time in Prayer and Reading for increase of their Gifts and fitness for the exercise of them seing such a Man as Solomon was thus exercised He gave good heed and sought out and set in order c. 8. There is no form of speech that can be imagined prevalent with Reasonable Creatures but the Lord hath condescended upon it in his word where we find Songs and Lamentations plain Language and Parables large insisting upon one purpose and Proverbs which are short Sentences cleared by similitudes and so apt to prevail and have Dominion as the word Proverb signifies in the minds of Men he set in order many Proverbs 9. As the cases of the Lords People are various Difficulties Duties Temptations and Consolations Many so the Lords Word is fitted for them all it is divided in many parcels and every one that handles it should labour to Enrich himself with much of it that he may bring forth variety of it to People according to their need For so did Solomon he gave good heed and sought out and set in order many Proverbs 10. There is a sweet order and wise disposal of the Truths set down in Scripture though we seldom see it by reason of our Darkness and therefore Christs Ministers should digest and put in order the Truths they deliver to his people He first Humbles and then Comforts He first gives Faith and then Holiness and which is sutable to the order of Doctrine in this Book first weans Mens Hearts from Earthly Delights before they can be set upon Heavenly For though Men do least apprehend a Method in Solomons Writtings of any other in Scripture yet here the Spirit of God tells us that there is an order in them He sought out and set in order many Proverbs Ver. 10. The Preacher sought to find out acceptable words and that which was written was upright even words of Truth THe second Branch of the commendation of the Doctrine is taken from the qualities of it and these are three First That what he had studied was acceptable Words or as the original bears Words of desire that is purpose worthy of Acceptation fit to gain the desires and Delights of Men and to take them wholly up in studying to believe and obey them and this he sets forth as intended by him in all his great diligence Secondly That what he had Written was upright or as the word signifies Approven namely of God or streight and consonant to his mind and able to make streight in Heart and practice all that get Grace to understand and believe it see Prov. 8.8 And this he sets down as the success of his diligent study mentioned in the former Branch Thirdly That what ever he had affirmed of the vanity of Earthly Delights and the worth of Holiness in order to a Mans Happiness was Truth or firm and worthy to be rested on In summ the pupose of this Book is fitted powerfully to work upon the affections being Acceptable Words Wisely to regulat the practise being Vpright or streight words and solidly to inform the Judgement being Words of Truth Hence Learn 1. Though it be a detestable thing in a Minister to study to please the corrupt and Sinful Humours of Men by concealing necessary Truths or venting any thing contrary to Truth
mentions this and often afterwards this alone as holding forth the chief consideration of Him that should gain Reverence and Acceptance to his Message and encourage himself in his Duty The Words of the Preacher 2. As these who have been very eminent for Office Grace and the like Qualifications may when the Lord is provocked to withdraw fall into such gross Abominations as might make them justly to be secluded from the Society of the Church So when the Lord vouchsafes Repentance upon them they will esteem their Reconciliation with the Church a great benefit and will be content to Preach their Sin and sorrow for Sin that GOD may be honoured and others waiâ—â—ed in which case they ought to be welcome to the Church again and the Lords Message sent by them received with no less respect than ever For Solomon in testimony of his grief that ever he separat from the Church and of his joy that he is admitted again to that sweet Society he calls himself here Ecclesiastes which according to the signification of the Word touched in the Exposition is as much as to say a penitent Soul reconciled to the Church called to Preach this penitential Sermon to the same and so was to be received not only as a Member thereof but a publick Preacher The Words of the Preacher 3. Although descent from wicked or obscure Parents ought to be no just ground of prejudice against their Godly Children who are by Faith served Heirs to the Father of the Faithful Gal. 3.7 Yet descent from Godly Parents is such an advantage to Godly Children as may be very comfortable to them in so far as it cleareth their right to such Promises as are made to the seed of the Upright Ps 37.26 And as it ought to be a strong motive to them to imitate their Parents and unto others also to accept the more heartily any message that such have from the Lord to them For which causes beside others mentioned in the Exposition we may judge Solomon here to commend the purpose of this Book from this that he was the Son of David 4. The Lord hath seen it fit to imploy some of all ranks of Men to be the Preachers and Pen-men of His Holy Word some obscure persons as Herd-men Amos 1.1 Fishers Mat. 4 8. and of other imployments Acts 18.3 That the glory of His Power and Grace may be the more conspicuous some Noble as Solomon Isaiah and others that Men may see his Truth worthy to take up the Spirits of the greatest and both sorts are chosen that all ranks of Men may meet with something in the stile of his Word sutable for them For here is a Book of Scripture written by the Son of David King in Jerusalem 5. The Greatest on Earth should think it no dispiragement to them nor inconsistent with the managing of the weightiest civil Affairs to spend some of their time and pains in using all means competent for them in their place to propogate the knowledge of the Truth and advance true Piety this being the best policy they can use for establishing their just power and making People dutiful to them Prov. 16.12 For though Solomon wrote this Book as an extraordinary Man yet in his study to edifie the Church and in his pains for acquiring much of that experimental knowledge communicate to the Church in it he acted as an ordinary Man and therein is a precedent to all especially Christian Magistrates painfully to improve their time and gifts by Writing or other wayes for the spiritual advantage of the Church and People of GOD The words of the Preacher King in Jerusalem 6. Although the Truth of GOD he worthy of all acceptation for its own excellency and usefulness Ps 119 97 98. even though it were delivered by Shepherds Luk. 2 17 18. yet these whom the Lord imployes as his Embassadors to carry his mind to the Church may make use of any external priviledge they have to make way for the more hearty acceptance of their Message among the People who are hardly moved to receive the Truth upon more pure and spiritual considerations providing the advantage of the Truth and not their own Vain-glory be their end in so doing For though Solomon's Calling to be a Preacher was alone sufficient to gain acceptance to his Message yet to add the more weight unto it he mentions also his Royal Birth and Dignity and this in a modest may omiting many other Titles of Honour which vain-glorious Men for inferiour to him delight to multiply to themselves The words of the Preacher the Son of David King in Jerusalem VERSE II. Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity THE scope of the spirit of GOD by this divine Preacher being to point out to miserable fallen Man the way to recover his lost Happiness he doth first proceed negatively to convince him wherein it cannot be found and for this end he propounds to be proven that All is Vanity whereby is meant that all the Creatures and all humane Endeavours about them are insufficient for yeilding any true contentment to Men or as the word signifies All is Nothing or empty of any vertue as to the forementioned effect and so this Expression All is Vanity is not to be understood of any thing that GOD hath made in respect of the Being of it all things that way considered being very good Gen. 1 13. nor of Mans right use and enjoyment of the Creatures so as to be led by them to his Maker and engaged to his fear and obedience for so all things are holy and good to the User Tit. 1.15 1 Tim. 4.4 Neither yet of a Mans lawful diligence and pains in his lawful Calling and Imployment as if that were Vain 1 Tim. 5.8 But it is to be understood first Of all created delights such as Riches Honours worldly Pleasures particularly instanced afterward as they are abused and subjected to Vanity Rom. 8.20 by Man seeking his chief Good and placing his Happiness in them neglecting withal the stupy of Reconciliation with GOD and of living in his Fear and Obedience recommended to him as the only way to true happiness Eccl. 12.23 And Next It is to be understood of all the pains a Man can take by vertue of any humane power or skill to make himself happy or contented whether in the contemplation or enjoyment of created things which is also instanced and proven to be vain in the following purpose All things of this nature he doth proclaim to be Vain in this sense unable to afford to Man any thing but disappointment and that in the highest degree for by this form of speech vanity of vanities the Hebrews use to express the superlative degree Gen. 9.25 Cant. 1.1 And to make this Truth take the deeper impression he propounds it by way of exclamation as it were wondering at and pitying the madness of the Children of Men who are so ravished with the apprehension of
frequently asserted it here again represent the same to his own Heart and others Vanity of Vanities c. 2. So prone are our Hearts to wander after Earthly Delights as our only Happiness that even after they have been in some measure divorced from the same there is great need often to view the Vanity of these things as we desire to keep our Hearts alienat from them and in love with that true sweetness which is to be had in Communion with God while we are in this life we are like Children newly weaned very ready to renew old acquaintance with the Breasts Therefore doth Solomon after frequent Repeating of this Truth along this Treatise of Mortification Repeat it here again in the close of it that he may keep his Heart alienat from Idols Vanity of Vanities c. 3. When Ministers have sufficiently proven illustrat and made use of the Truth proposed by them to be handled it is no vain Repetition for them to represent the same Truth in the very Terms in which they did propose it at first that by the Blessing of God upon their proofs illustrations and uses of it it may now at last have more hearty acceptance and take deeper impression than could be expected at first For so doth Solomon here Repeat the Truth he proposed in the entry of this Book after he hath cleared proven and made use of the same Vanity of Vanities 4. When Men see Holiness in the Beauty of it Sin in the hazard of it and Death in the certainty and terrour of it they cannot but see the Vanity of Earthly Delights considered as the object of Mans Happiness they cannot but see the emptiness and insufficiency of them in order to that end seing they distract the Heart from the Study of Holiness and marre preparation for Death and consequently Men that banish thoughts of Death and neglect the study of Holiness cannot but be ravished with Earthly Delights as the only substantial things worthy of their Heart and to be sought as their chief good for we may safely conceive Solomon here after many sweet Precepts concerning the study of Holiness and lively Representations of Death to his own Heart and others to have gotten a new sight of the Vanity of things Earthly and to invite others to pass sentence thereupon with him Vanity of Vanities c. 5. A Man that hath a call to Preach the Truth of God should esteem more of it than of the most Honourable outward Relation or Title he can have beside he should carry the thoughts of Gods calling and entrusting of him along in his Heart to make him confident of Furniture even to the end of his Imployment and people also should frequently remember the calling of sent Ministers that the Truths delivered may have the greater weight as coming to them from Gods Commissionat Officers For as Solomon took this for his first stile in the beginning of his Book even while he was Reckoning out some others so he mentions it alone in the close as his main incouragement and that which should mainly gain respect to his Message Vanity of Vanities saith the Preacher 6. When we have gone thorow many particular instances of these Earthly Delights wherein Men place their Happiness and have attained to convincing proofs of the Vanity and insufficiency of them for that end we ought then to raise our Hearts to an assent to the truth of the general that all of that sort are Vanity and not leave room still to Satan to keep our perverse Hearts in suspense and expectation that there may be some Earthly Delight which we have not yet seen more worthy than the rest and so keep us off all our time from seeking Happiness in that wherein it can only be found For after Solomon hath confuted many particular instances of these things wherein Men ordinarly seek their Happiness he now asserts the general and holds out to all for their assent unto it all is Vanity Vr. 9. And moreover because the Preacher was wise he still taught the People knowledge yea he gave good heed and sought out and set in order many Proverbs THe second article or Conclusion of this Book contains a Commendation of the purpose contained in it and this hath three Branches The first is from the Preacher himself whose qualifications and pains are set forth in several particulars in this Verse 1. He had a good stock of Wisdom both immediatly infused 1 King 4.29 and by his extraordinary pains acquired Eccles 1.13 2. He did improve the same well for the Instruction of the Church in all ages especially these under his charge here called the People 3. He was very assiduous and constant in this Work he still taught either by frequent Preaching and Exhortation as a publick Officer of the Church such as he was should do 2 Tim. 4.2 Or by puting other Ministers to their duty and incouraging them in it as a Religious King like him should do 2 Chr 7.8.9 Or by writting Scripture as an extraordinary Prophet in which respect being Dead he yet speaketh and still teacheth the People Knowledge 4. He rested not upon any measure he had received but gave good heed or as the word in the original is he Weighed every thing in the Ballance and sought out carefully more and more of the Knowledge of God and of Mans duty that he might edify the Church 5. He did wisely order and digest the purpose he delivered 6. He condescended upon variety of matter sutable to many cases of the People And 7. He contrived the same in such short and grave Sentences here called Proverbs as are apt to gain esteem and have prevalence in the minds of Men as the word rendered Proverbs signifies he set in order many Proverbs Hence Learn 1. Though the worth or qualifications of Instruments can add nothing to the Authority of the truth of God which is of it self worthy of all Acceptation who ever carry it yet so ready are people to lay hold upon every thing that may but seem to be a ground of casting at Truth that the Vessels that carry it had need not only to be without spot and blemish but also adorned with such accomplishments as may make them lovely to people that so there may be no ground from them to cast at their Message For here the Spirit of God finds it necessary to commend the Vessel that carried the Treasure in this Book to the Church thereby to gain the more acceptance to it And moreover because the Preacher was wife he still caught c. 2. As every Christian is bound humbly to avow the Graces and Gifts of God bestowed upon him when the Glory of God and the incouragement and edification of others require the same so it is especially sutable for Ministers when their Intention is Honest and sincere namely to make Truth not themselves only in esteem As they should be ready to declare themselves sensible of and humble for their
Gal. 1.10 by extenuating Mens Sins or speaking Peace and Comfort to them in their evil ways Ezek. 13.18 yet it is very lawful for him to study such a strain and Method in delivering Truth and such a timeing thereof as may be most pleasing to his Hearers for their good to Edification Rom. 15.2 And most powerful with them to disengage them from their Idols and engage them to Christ and the study of Holiness For this was Solomons study worthy to be imitate by all faithful Ministers The Preacher sought to find out Acceptable words 2. Although the most part of Men loath the truth of God as if it were unworthy to have their Spirits and time spent upon it and do delight more in Fables than in most necessary Truths 2 Tim. 4.3 4. yet is the Truth of it self worthy of all Acceptation and when the Beauty and worth of it is seen in order to the Souls true Peace and Happiness it cannot but draw the desires and delights of Men in so far as they are renewed to imbrace and practise it Therefore is the purpose of this Book here called Acceptable Words 3. They are not rash Indigested and extemporary discourses that usually are Blest to gain acceptance and to draw the delights and desires of them that are truly Wise toward them but rather such as are Digested and accurately sought out by pains in Prayer Meditation and other Means appointed of God It must be Satan who suggests Prejudices to Mens minds against Truth because it is Studied and Elaborat For thus Solomon commends the purpose of this Book that he sought to find out which signifies great Study acceptable Words 4. However many of the Truths of God appear unreasonable to unreasonable Men Ezek. 18.25 such as all Unbelievers are 2 Thes 3.2 yet nothing is held forth in Scripture nor can be drawn from it by a right consequence but what is Upright Streight and consonant to the mind of God the Rule of all Reason and Equity and which being understood and believed tends to make Men streight in Heart and practice Psal 119.9 sincere and without dissimulation toward God and Man as the word here translated Upright signifies and directeth them in the Streight way to their own Happiness 2 Tim. 3.17 For saith he that which was written was Upright 5. Nothing but what is Upright or clearly consonant to the mind of God should be acceptable to any so that before Men suffer themselves to be taken with what is held forth as Truth they should try as the Noble Bereans did whether the same be Upright or not For having said he sought to find out acceptable Words and speaking of his success as sutable and satisfactory to his desires he saith that which was written was Vpright 6. Where God gives a sincere desire to seek out that which may be for his Glory and the Edification of others and to give diligence for that effect he doth also bless the means with some success though not always in reference to others profiting yet in reference to the Instruments pains and attaining to the Knowledge of his mind for though Solomon doth not say that having sought to find out Acceptable Words he did find Words that were Acceptable yet he can say that which was Written was Upright and that was a sufficient reward to him 7. The word of the Lord will not deceive or disappoint any that receive it they will find Threatnings to be Truth and verified upon themselves who fly not from the Wrath threatned and whosoever imbrace promises will find at last the accomplishment of them and till the word be looked upon as such it can never be received nor Acceptable as it ought to be For this is a part of the Commendation of it that it was even words of Truth Ver. 11. The word of the Wise are as Goads and as Nails fastened by the Masters of Assemblies which are given from one Sheepherd IN the third place he commends the Truth from the efficacy and Authority thereof and this Branch of the commendation he doth not apply as before to the purpose contained in this Book only but to the Truth in general delivered by any whom God sends and qualifies for that end The expressions seems to be borrowed from Sheep-herds who make use of Goads to drive up the dull and sluggish Beasts of their flock and of Nails for fixing their folds wherein they assemble their Flocks and all this they do at the direction of the chief Sheep-herd or owner of the Flock Under which Metaphore is held forth First A twofold effect of the Truth of God 1. That it is quick and powerful to incite Men to their Duty and shake off their Laziness which Resembles the use of the Goad 2. That it serves to fix confirm and establish Men in the ways of the Lord and so to prevent their inconstancy resembled by the use of the Nails Next There is a description of the Dispensers or Preachers of this word they are called the Masters of Assemblies or Collections as the word is not as if they had any Magisterial or Lordly Power and Authority over the Lords People assembled to injoin any thing of their own but because they preside in publick Worship and direct the Lords People how to manage it aright Thirdly There is held forth the Authority of the Truth as being given from Christ as also the Authority and Subordination of all the Preachers thereof to him for these words which are given c. may be referred both to the words of the Wise which have the forementioned effects and to the Masters of Assemblies both these being given from One Sheep-herd the Lord Jesus Christ who was frequently made known to the Church of old by that stile Ezek. 34.23 and 37.24 Isai 40.11 and who only hath power to make Laws and appoint Officers in the Church Isai 33.22 Hence Learn 1. These Ministers who do sincerely aim at the edification of the Lords people and success of his Truth among them will not only commend the Truth as delivered by themselves but they will also commend it as it is delivered by all others who are sent and qualified for that end it will be their pleasure to see the Truth successful and efficacious in the hands of any faithful Minister and they ought to express the same to the people least in commending that Truth only which themselves Preach they may seem to be seeking their own esteem and undervaluing others and so may prejudge the Truth Therefore doth Solomon here no less highly commend the Truth delivered by any that are truly Wise than he did commend it before as delivered by himself in this Book and others of his Writing the words of the Wise are as Goads 2. As every Man naturally hath beside his impotency for what is good much Slowness Backwardness and Unwillingness to draw in Christs Yoke to put forth the power he hath in his duty and to call for that
Happiness in that which is but as a Vapour as the word translated vanity doth also signifie And this same Truth he doth here repeat frequently to shew not only the certainty of it Gen. 40.32 but also Mens unwillingness to consider it Jer. 22.29 the difficulty of beleiving it Joh. 5 2 4. and 6 37. and how deeply himself now a Penitent is affected with the Folly and Vanity of his former sinful courses and how extremely he did detest them Gal. 1.8 9. And because Men hear such Doctrine oftentimes as from Men only and so esteem it but vain words therefore he mentions again his Calling to publish it to the World and though Men will grant the truth of this assertion as to some things yet deny it as to others therefore he closes with this general All is Vanity Now this Language of the Old Testament is the same in substance with that of the New Philip. 3.8 which doth fully clear this Doubtless I count all things loss and dung for the excellency of the knowledge of Jesus Christ. Hence learn 1. It is an excellent method of dealing with Sinners First to convince make them sensible of the unworthiness insufficiency for Happiness of these things which they pursue for satisfaction and contentment so to make way for commending to them what is only worthy to have their heart time and pains spent upon it considering that all Men are either wholly mistaken in this matter as to the taking up wherein their true Happiness consists Isa 55.2 Tit. 3 3. or apprehensive of the consistency of their Idols and fellowship with GOD 1 John 1.6 For this is the method the Spirit of GOD puts this excellent Preacher upon before he point out wherein the chief Good consists and how the enjoyment thereof is attained First to demonstrate this Truth here asserted Vanity of Vanities Vanity of Vanities all is Vanity 2 It is necessary for a faithful Preacher in the entry of his labour with the Lords People to condescend upon with himself and to propose to them some certain scope to be aimed at by him to the clearing and use making whereof his following purpose may be directed that so himself may be kept from extravagancy in discoursing and peoples minds kept free of confusion both which are occasioned by variety of purpose having little or no evident dependance one upon another For here Solomon in the entry doth condescend upon and propose that which is one principal part of his scope in this Book and as it were one Text which he is to explain or one Doctrine which he is to prove and apply Vanity of Vanities Vanity of Vanities all is Vanity 3. Even these earthly and sensible delights which are in themselves good and in their right use lawful and subservient to Man for attaining true Happiness do prove altogether unprofitable and unsatisfactory to him if he seek after the enjoyment of them as his chief Good in regard they have no proportion nor sutableness to the Soul of Man which is of a spiritual Nature Jer. 16.19 made capable of enjoying an infinite Good GOD reconciled to it through Christ as its Portion Ps 73.25 26. 2 Pet. 1 4. and so can never be satisfied with these fading and transitory things for all temporary delights mainly because they are fading and unable to satisfie the immortal Soul are here pronounced to be Vanity of Vanities all is Vanity 4 So transported are all Men naturally with the apprehension of Happiness in things earthly Jer. 2.24 and therefore so unwilling to hear and admit of any thing to the contrary Zech. 7.11 that those who would convince them of the Vanity of these things and of the folly of their way in seeking Happiness in them had need to study a very ravishing strain of dealing with their Hearers to be very instant and frequent in inculcating upon them the baseness and vanity of their Idols and sinful courses and to lead up their minds to One higher than themselves in whose name they speak For Solomon speaking especially to such as are pursuing Happiness in things earthly useth here many Elegancies of Speech not necessary to be particularly reckoned out repeats often the Vanity of earthly things and minds his Hearers of his Calling to declare it unto the World while he sayeth vanity of vanities saith the Preacher vanity of vanities all is vanity 5. A true Penitent who after he hath tasted the bitterness of his sinful courses is brought to taste the sweetness of fellowship with GOD will be no less affected with admiring the emptiness and baseness of created delights and their unworthiness to be chosen as a Mans portion than he hath been formerly with the apprehension of Happiness and Contentment to be had in them and such an one will be a fit Instrument to point out to others in a lively way the Vanity of these things whereby himself hath been so far disappointed and cannot but be very strongly desirous to have others perswaded thereof For these words flow from the sense of penitent Solomons Heart admiring his own madness in seeking Happiness in so vain things as he had done during the time of his estrangement from GOD weighted with grief for his so doing and earnestly desirous to reclaim other perishing Sinners from such vain courses as he had followed and to allure them to come and Taste of that Sweetness in fellowship with GOD which he now enjoyed while he thus cries out Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity VERSE III. What Profit hath a Man of all his labour which he taketh under the Sun THis penitent Preacher cometh now to prove his former Assertion anent the Vanity of all earthly Delights in order to the satisfaction or making happy of the Soul of Man His first Argument is taken from the unprofitableness or fruitlesness of mans pains about these things and the more to rouze the Conscience of them that apprehend no advantage but in things of that nature he includes the Argument in a Question What Profit hath a Man c. which hath the force of a Negation as is clear the like question hath in Scripture 1 Cor. 14.6 importing as much as if it had been said There is no true Profit at all or There is no real Advantage which may be truely called excellent nor is there any abiding fruit of a Man's pains for attaining Happiness or Contentment in these things for the word in the Original which is translated Profe signifieth both that which is Excellent and that which is Permanent Now this is not to be understood as if Men had no real success sutable to their lawful pains about earthly things vouchsafed upon them that were contrary to Prov. 14.23 but the meaning is That there is no Profit conducing to the spiritual and eternal Happiness of the Soul to be had by all that wicked labour and toilsome pains both which the word in the Original here translated
issue and result of their Courses shall be the same even Misery and Vexation seeing the former sort place their Righteousness in their Wisdom 1 Cor. 1.22 Rom. 10.3 And the latter their Heaven in the satisfaction of their Lusts 2 Pet. 2 13. For this which Solomon saith he perceived to be Vexation of Spirit cannot be meant of his own Study of these presently mentioned because that was at the direction of the Spirit of God but of the result of the several courses which unrenewed Men take for Happiness here set forth by the names of Wisdom Madness and Folly I perceived saith he that this also is vexation of Spirit 12. However the Lord may so far favour the study of natural Wisdom and moral Vertues as to make Men find some kind of Sweetness and Contentment therein that thereby they may be diverted from courses more dishonourable to him And may also suffer men who have given themselves up to all vileness to be for a time free of vexation by reason of the scaredness of their Conscience 1 Thess 5.3 Yet will he assuredly execute the Sentence here past upon all who misken or neglect the new and living way to Blessedness through the Blood of Christ sometimes in this Life by crossing the wisest of their Plots which being effectuate would have contributed to their earthly Contentment as he did to Achitophel sometimes striking them in the midst of their Pleasure with his Terror and other Judgments as he did to Belshazar Dan 5.6 Nabal and others and all of them at last by tormenting them with the Worm that never dies so that they all shall find this to be Truth of God whether they be seeking their Happiness in the Wisdom here spoken of or in this Madness and Folly their course shall prove Vexation or as the word signifies A gnawing or eating up of the Spirit Verse XVIII For in much Wisdom is much Grief and he that encreaseth Knowledge encreaseth Sorrow SOlomon here gives a Reason why the unrenewed Mans Wit can not lead him the right way to his lost Happiness The summe of it is that the more Wisdome any Man who neglects the Study of Reconciliation and fellowship with God can attain unto he shall still have the more grief or as the Word signifies Irritation of Spirit and the more progress he maketh in any other Study while this is neglected he shall but heap the more Sorrow to himself The truth whereof is evident if it be considered that the more knowledge of that sort a Man have he doth but see more clearly these many inconveniences and Miseries whereunto he is Subject especially in this Life which these of meaner capacities and of less proficiency in knowledge do not apprehend and so have less Vexation and yet can never see the true remedy of these nor any sutable Consolation against them And consequently till saving light come in upon his mind the more his knowledge of other things grows he must still see himself the further from true Happiness Now Solomon cannot be understood as speaking here of saving knowledge considering that in other places of his writings he doth attribute contrary effects to that Namely that it brings much Joy and Peace to the Soul that hath it Prov. 2 10. 3.17 And yet this is not spoken to deter from or discourage in the Study of things natural or Civil so the right end not only to convince Man of his folly in apprehending any Happiness in such Studies while he neglects better and so to ingadge him to the Study of that knowledge which brings much sweetness to the Soul Ps 104 34. And is able to sweeten every other lawful Study which is made subservient to it Ps 111.2 And so the words may be looked upon as the Tenth Argument to wean Mens hearts from seeking Happiness in this Earth seeing grief will be the Issue of all their endeavours that way Hence Learn 1. While Men are void of the saving knowledge of God in Christ which makes them live in his fear and Obedience the clearer insight they have in other things they draw the more grief and Sorrow upon themselves The more clear thoughts they have of their duty to God and of his properties whereof something they may know by natures light Rom 1.19.20 they cannot but have the more horrour of Conscience Act 24 25. seeing their Conscience cannot but accuse them for going against their light in many things Rom 2 15. And they in the mean time being ignorant of or not heartily closing with the way of Reconciliation with God thorow Christ 1 Cor 2.8 9. the more clear their thoughts he anent the immortality of their Souls they cannot but have the more grief seeing they are uncertain concerning the future State thereof and can have no well grounded hope that it shall be well with them Ps 49.14 And the more progress they make in knowledge they cannot but find themselves the more Obnoxious to the envy of these whom they do excell 1 Sam 18 9. In all which and many other respects the truth of this is evident That in much Wisdome is much grief and he that encreaseth Knowledge encreaseth Sorrow 2. Although these that are endued with saving Knowledge and are growing therein have ordinarily some Grief growing also Namely Godly Sorrow upon their more clear discovery of their own vileness Rom 7 9. their Inability to return sutable thanks to God for his love 2 Sam 7.18 And the much dishonour that God getts by others Ps 119.158 Yet saving Knowledge is of it self apt to bring into the Soul much joy Peace and quietness of Spirit and in the measure that Men have it it doth always bring these to them The great Grief that such have is mainly occasioned by the defect of that Knowledge Prov 30.2 every encrease of their Godly Sorrow having comfort in the Bosome of it 1 Pet 1 6. and alwayes Joy at the back of it Ps 30.5 For what ever is said of this sort of Knowledge whereof Solomon speaks here the contrary must agree to saving Knowledge seeing his scope is to draw Men from seeking Happiness by the Study of the one and ingaging them to seek it by the Study of the other therefore as in much of the Wisdom here spoken of is much Grief so in much of saving Wisdom there must be much Joy and as he that encreaseth that sort of Knowledge which is here meant encreaseth Sorrow so he that encreaseth saving Knowledge must increase his own Peace and Comfort 3. The more clear discerning of other things Men have who are without saving Knowledge and renewing Grace the more exasperated and imbittered do their Spirits grow both at the Lords dispensations which cross their corrupt Humours Isai 8.21 And at the sight of the welfare of others who are better than themselves Ps 112.9 10. And the more do they bend their wit to irritate and provoke the corruptions of others and to grieve their hearts who
till in Heaven they be filled with all the fulness of God Eph. 3. 19. 1 Cor. 2.9 For here Solomon at the direction of the Spirit of God professeth himself to have been at the bottom of earthly delights so as none after him could go deeper What can the man do that cometh after the King 4. The Lord hath not only assured us by his Word that if we seek Happiness in any thing beside himself we shall meet with disappointment and vexation but also hath given us experimental Testimonies thereof under the hand of these who to their grief have essayed it whose Testimony we cannot in reason question seeing we cannot rationally imagine to equal much less to excel them in advantages for attaining to that Happiness For here is the Testimony of one who excelled all meer men in Wisdom and many other things also giving us in the Lords Name warning that it shall be folly for us to make a new essay of finding Happiness where he was disappointed What can the man do that cometh after the King even that which hath been already done 5. So bent are the Hearts of men naturally upon an Earthly Happiness Psal 4.6 and so strongly conceited of their own ability to attain it Job 11.12 that though they hear the persuit of it condemned as vain and vexatious by these who wanted nothing to gain credit to their Testimony yet will they still except the Lord change their Heart intertain hopes of attaining it and presume to do something more for that end than any others have done before them For this Question is to check mens vain hopes and presumption of doing some new thing and more effectual than what hath been done before for attaining to Happiness in things Earthly What can the man do that cometh after the King even that which hath been already done 6. As it is no sinful arrogancy nor violation of Christian modesty to commend our selves when the same may commend the Truth and is done for that end so when it is necessary for men to speak any thing may savour of their own praise or preference to others they should not only be sure that they speak truly and have a good Warrand for what they say but likewise should evidence their Modesty and Humility in so doing by keeping within the bounds they might surpass in commending themselves For Solomon here as he doth to the advantage of the Truth commend himself so he doth not say all that he might have said upon the Warrand of Gods promise to him and testimony concerning him 1 King 3.11 but modestly imports that others should find nothing more in this matter than he had found What can the man do that cometh after the King even that which hath been already done 7. The more fit qualifications and advantages the Lord hath given men for attaining to the knowledge of the Truth as they should be the more diligent in improving them and that they may provoke themselves thereto should be the more frequent in humble reflecting upon any thing wherein the Lord hath made them to excel others so should the same gain the more weight in the minds of People to the message they carry for this question may safely be taken both for a reason why Solomon was so serious in the study of the way to Happiness and likewise why his Doctrine should have weight with all that hear it I turned my self to behold and what can the man do that cometh after the King even that which hath been already done 8. It is the Lords way who searches and knows the Hearts of men to meet with the most secret motions and inclinations thereof by his Word and therefore it should be the study of all his Ministers so to apply his Truth as the same may discover the hidden wickedness of Peoples Heart Isaiah 58.1 And so should it be the great desire of people to have the secrets of their Heart discovered to them by the Word 1 Cor. 15.25 For Solomon here clearly meets with that deceiving fancy of mens Hearts which makes them think that albeit he had missed Happiness in his way yet possibly they might come after him and find it out while he saith What can the man do that cometh after the King even that which hath been already â—ine Verse 13. Then I saw that Wisdom excelleth Folly as far as Light excelleth Darkness 14. The wise mans Eyes are in his Head but the Fool walketh in Darkness And I my self perceived also that one event happeneth to them all SOlomon having compared together these two principal wayes wherein the most part of men seek to attain Happiness and whereof Himself had tryed the outmost and having declared them equally insufficient for that end least he might be thought to undervalue the one viz. the study of Natural Wisdom or Moral Prudence in all other respects as he had done in order to its leading the Students of it to true Happiness He doth here commend it as a good Gift of God fit to be a handmaid to saving knowledge and mainly as it serves for the advantage of humane Society and prefers the study of it to the other viz. The voluptuous or sensual Life which is spent in Carnal pleasures which he calls Folly because it doth much darken mens reason and turn them Sottish who give up themselves to it And this preference of the one to the other He illustrats by the similitude of Light which far excels Darkness vers 13. And proves the same by Reason taken from the effects of both to wit That the man indued even with this common sort of Wisdom hath his Eyes in his Head The meaning whereof is that he is by it much enabled to foresee the hazards and advantages of his Civil Conversation to guard himself against the one and provide for the other and so in some measure to walk equitably and soberly for the good of humane Society while as on the contrary the Sensual man who hath drowned his wit in his Pleasures is as if his Eyes were in the soles of his feet and so he walks inconsiderately and is ready to run into many hazards unawares as one that is walking in the dark Now though all that is here said to the commendation of this Wisdom doth truly and far more ominently agree to saving knowledge yet by what he spoke of this Wisdom Chap. 1. ver 17.18 and by what he speaks afterward of the woful effects of it in this Chapter it doth clearly appear that he intends not a commendation of that Heavenly Wisdom And having shown wherein the one of these courses doth excel the other he comes to show in the next place wherein they both agree whereby he proves the vanity and weakness of that Wisdom for leading man to Happiness which he had commended before in other respects The first thing wherein they agree is That the same events are common to these that are Wise and to these that are Foolish in
and Holy manner So that to respect the Body and care for it in reference to the Soul that by the Body the Soul may be served in serving its Creator and not to neglect the Soul or any Duty relating to the welfare thereof for indulgence to the Body is that golden path wherein men may expect some measure of that Happiness which the Lord allows upon his Children in this Life for saith he There is nothing better then that a man should Eat and Drink and injoy good of his Labour 8. Every expression in the Scriptures is not to be looked upon apart but some are to be considered jointly with others sometimes with such as go before sometimes with such as follow after else men will be in hazard to wrest the Scripture to their own Destruction For if we consider the first expression in this verse There is nothing better then that a man should Eat and Drink without considering what follows it might seem to express the Sense and Mind of Epicures But if we joyn it with the Expression immediatly following of the Souls injoying good then we come to understand the Eating and Drinking here commended to be such as prejudge not the Spiritual and Eternal good of mens Souls There is nothing better for a man then to Eat and Drink and make his Soul injoy good 9. To have the outward Comforts of this Life the Power to use them and to find Sweetness in the use of them and especially the Grace to use them aright so as the use of them may not hinder but promove the good of the Soul all this is from the Liberality and Providence of a good God and in it our Fathers allowance our Redeemers purchase and our Comforters presence and teaching are to be acknowledged for so saith Solomon here that All is from the Hand of God the Name God is in the plural number minding us of the three Persons of the Blessed Trinity 10. Whatever Ministers say to the Lords People they should Labour to see it by the Light of the Word and Spirit of God and likewise by their own experience whereby they put these Truths they deliver to the proof and labour to find the Power of them upon their own Hearts for saith he I saw that this was from the Hand of God 11. Whereinsoever the Lord makes any of his Servants to excel for outward Injoyments or Priviledges they should Labour so to carry themselves in the use thereof that from their own experience they may teach others how to use these outward Advantages for the Spiritual good of their Souls considering that People who place their Happiness in these things are ready to think that if men knew Experimentally the worth and sweetness which they fancy to be in them they would not so undervalue them For that Solomon may convince all that their is no true Happiness in the use of these things except they be made subservient to the Souls injoying of that true good which is in Fellowship with God he doth by this question incite all to consider that he who asserts this Truth was inferior to none for plenty of outward Comforts and conveniency of speedy injoyment of them while he saith Who can Eat or who can hasten thereunto more then I Verse 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy but to the Sinner 〈◊〉 giveth travel to gather and to heap up that he may give to him that is good before God This also is vanity and vexation of Spirit HAving given a short sum of that True Happiness which is attainable in this Life he doth here describe the Blessedness of them that seek after it and the misery of these that slight it And this he brings in as a reason to move men to fall in love with it As for the man that takes the right way of seeking Happiness whom here he calls the man that is good in Gods sight which signifies one freely favoured and delighted in and so a justified person through the Righteousness of Christ and one who is sincerely studying what is good or well-pleasing not in the sight of the World but of God The Lord giveth and giveth freely and in giving makes sure and firm to him as the word signifies Wisdom and Knowledge and Joy Whereby is meant nâ—t only skill to purchase a Competency of things Worldly with Prudence to manage and use the same aright together with chearfulness in the use thereof which cannot be excluded here seeing the same was exprest before as subservient to that Happiness which is attainable in this World But mainly an increase of saving knowledge which is set forth by two words because there are many degrees of it and an increase of Spiritual joy flowing from the Faith of Acceptation with God through Jesus Christ I say the words are to be understood of the increase of these things because they are promised to the man who is bâ—fore favoured and so hath the first Grace Next As for the man who continues in his mistake concerning the way to true Happiness whom he calls here the sinnerâ— not 〈◊〉 if the other formerly spoken of or any other in the World did not deserve that name but because such an one is given up to the slavery and servitude of his lusts in an unreconciled state as the Word Sinner often signifies in Scripture when it is opposed to the Good or Righteous 1 Pet. 4 18 and as the Original Word here signifies One that errs from the Scope i. e. who is mistaken in the Main concerning True Happiness is pursuing the same in things of this Earth To such an One God giveth in His justice and displeasure as his sure portion if he continue in that way sore travel or as the word signifies Painful Servitude and slavery in gathering and heaping which Words import him to be both successful and unsatisfyed that which he must leave behind him to be possest by these for whom he intended least even to one that is good in Gods sight Which is not to be understood as if every Wicked man should make some Godly man his Heir for then the Godly should be the Richest in the World but that often the Fruit of the wickeds pains redounds to the advantage of the Godly or rather that his purchase and estate is at the Lords disposal to give to whom he pleases and thinks good enough for receiving such trifles And this excessive pains of men for these things which they can neither long injoy nor transfer to others as they please he censures as Vanity that is a sinful course and such as will in the end produce nothing but torment to mens Spirits Hence Learn 1. The consideration of the Lords large and comfortable allowance to His Own should move All to take them to His Way of seeking after Happiness and therefore this allowance should be much insisted on by his servants and often viewed by People
sound Truths in the general but they must also take pains to reckon out and insist upon particular instances wherein the Truth of what they deliver is verified that so the Lords People by the ordinary occurences of His Providence and Dispensations with them may be minded of what they have heard and in these may see the Truth of the same For here this Divine Preacher worthy to be imitate by all Ministers being guided by the Spirit of the Lord doth not think it enough to hold out that Truth That there is a season and set time for every thing and purpose and so leave it to People to apply the same to the particular passages of Gods providence along their life but for their help He condescends upon twenty eight particular Dispensations the Times and Seasons whereof are set and fixed There is a time to be born and a time to dy a time to plant c. 2. As their will still be variety of Changes and a mixture of Sour and Sweet in the Lords Dispensations with the Children of men in this Life it being proper for the other Life to be without any change or mixture so the consideration of the better and worse thereof ought to be joined in our thoughts and the one set against the other that what is comfortable may be possest humbly thankfully and with preparation for a change and what is sad may be submitted unto since we have had sweeter and may have hope of a change to the better again Therefore are these pairs or couples of instances made up of sadder and sweeter Dispensations as that which is the Lot of men in this Life and which ought jointly to be considered for our use There is a time to be born and a time to dy a time to plant and a time to pluck up that which is planted 3. These Events which are most certain to us as to the ordinary time of their existence and these also which being altogether uncertain for the particular time of them and are yet certainly known to fall out are ordinarly most slighted by us as to the consideration of the Lords timing of them and yet would be most usef â— for us to consider For here the time of Birth which ordinarly after the Conception is certainly known and the time of Death which though it be unknown is most certainly known as to the futurition of it are first condescended upon as things we do most readily slight and things most useful to be considered as they fall under the determination of Providence for the time of them There is a time to be born and a time to dy 4. The particular time of every ones entry into the World hath been from Eternity fixed and condescended upon by the Lord and the same ought to be seriously considered by all that are born of Women both in Reference to their own Birth and others especially these who are Born to them that they may look upon all the comfortable passages of Providence which they come to understand as encouragments to serve the Lord and upon all the sad passages they have met with as these whereunto they are Born and which therefore they should indure patiently Job 14.1 That they may be thankful to Him who preserved them or theirs in the Womb Psal 139 13. And brought them safely thence Psal 22.9 with the right proportion Psal 139.15 16. And did not make the Womb their Grave that these who have none Born unto them may reverence him who gives and withholds the fruit of the Womb as he thinks fit Psal 127.3 For such considerations of the Time of Birth are useful to that which is Solomons Scoâ—â— There is a time to be born c. 5. As it is appointed for all Men once to Dy Heb. 9.27 So the period of every mans Life and consequently the manner of his Death is fore-determined by the Lord The consideration thereof as it ought not to make any careless of the use of lawful means for prolonging their Life that they may do God Service in their Generation so it ought to be seriously minded by the Godly for guarding their hearts against the fear of Death from men who seek their Life for their fidelity to Christ Psal â—1 15 for stirring them up to live in constant expectation of Death Job 14.14 and Readiness for it 1. Cor. 15.31 And should make them look upon all their Earthly Enjoyments as things from which Death will separate them For both to work the hearts of the Godly to contentment with thier Lot and to wean all hearts from seeking things earthly as their portion is this as also the rest of the Instances here given There is a time to dy 6. The Lord hath in His hand the planting of Countreys and Kingdoms whether formerly not inhabited or by His Judgements wasted and depopular and likewise of planting Churches in these with Faithful Ministers and Ordinances and the Time is set wherein he will do so The thoughts whereof ought not to hinder mens indeavours but to cherish their hopes did the case seem never so desperat and move them to follow their Duty with dependance upon Him who hath from Eternity fixed a Time to plant 7. Though all the works of the Lord be perfect as to the end intended by Him Deut. 32.4 Yet He may for wise ends interrupt and overturn for a time his begun work which He doth according as He did from Eternity resolve and only at that time which He himself had fixed The consideration whereof as it may guard the hearts of His Own against mens fury and threatnings who cannot pluck up what he hath planted till He order them to do so So it should make them use well their injoyments of what sort soever they be beware beware of these sins which may provock Him to exercise them with so sad a Dispensation and when He doth it to search out and mourn for the procuring causes thereof and not to cross His purpose manifested in that Dispensation by seeking great things for themselves Jer. 45.4 For There is a time to pluck up that which is planted Verse 3. A time to kill and a time to heal a time to break down and a time to build up HEre are other Four Instances of those Dispensations of the Lord which being considered as under the dominion of His Providence especially for the timing of them serve much to quiet the Hearts of the Godly under all changes of their condition and to wean the Hearts of all from seeking Happipiness in this earth where so many changes are which is Solomons Scope here still to be remembred and applyed to all these Instances The first Two may be taken in reference to mens persons and the other to their outward Estates and injoyments whatsoever And so the Killing here spoken of is to be understood of such sad corrections as the Lord sees fit should be inflicted upon the bodies or Spirits of men such as seem
for every Duty Neh. 8.10 Therefore the Preacher expresses the right use of the Lords favourable Dispensations in this order that man should first Rejoyce and then do good in his life 5. They whose Hearts are cheared by the proofs of the Lords bountie in His dealing with them and do express that chearfulness by their activity in Duties that may honour Him they have found that true good which is attainable in this life And when men either take not the comforts allowed upon them or do not express and evidence the same by well-doing they get no good of their greatest Mercies but much hurt For this must be the only true Good which men can attain by all the comfortable Passages of Gods Providence in their Life seeing as the Wise-man saith There is no good in them but that a man should rejoice and do good in his life 6. There is no shorter term of doing good than the term of Life nor is there any part of a mans Life to be otherwise employed whereunto he should be ingadged by considering that he will not have after this Life opportunity or advantage to do good as he hath here by gaining and allureing others to Duty toward God For so saith the Preacher That a man should do good in his Life to wit along his whole time 7. Although the Creature comforts are alwise to be used in a Holy and sober manner 1 Tim. 4.4.5 And never as fewel to mens Lusts Deut 6.11 12. yet when the Lord is dealing more Liberally with men in outward things than at other times he doth allow a more liberal and chearfull use of the Creatures upon them that so they may be the more strengthned and incouraged for these weighty Duties which are suitable for such Dispensations For seeing it is Gods allowance alwayes while he continues life and the use of the Creatures for the maintainance thereof that men should Eat and Drink This Eating and Drinking here recommended must be meant of a more free and chearful use of these things under His more favourable Dispensations especially considering that it must be subservient to the former Two Rejoicing and Doing good And also that every man should eat and drink 8. Although the Lord may give to his People abundance of outward things for which they have not laboured Deut. 6.11 Yet it is His mind that every one who takes the comfort of the Creatures should be imployed in some honest lawful Labour while they have Ability whereof their Eating and Drinking may be the fruit of reward for while man Eats and Drinks he should be enjoying the good of his Labour 9. When men use the comfort of the Creatures such as Meat Drink and the like and are thereby cheared in their hearts and encouraged in Duty to God then and never but then do they enjoy the good of their Labour Without this their table is but a snare to them For this Enjoying the good of a mans Labour is brought in as the result of what is before That a man rejoice and do good and eat and drink and so injoy the good of his Labour 10. Not only the plenty of Creature comforts and the power to use them but especially the Grace to use them aright by drawing matter of spiritual Joy from them and incitement to Duty is Gods special Gift which should be thankfully ackowledged by men while they use them And not taken as the Beasts do without minding the Giver For all the former to wit Creature comforts the Power to use them and to Rejoice and Do Good are here called The gift of God And this is held out as a Reason why men should take their allowance and use it as hath been shown Verse 14. I know 〈…〉 be 〈…〉 HEre are Tâ—â—eâ— further considerations offered to the minde of the Lords People for quieting them under all the changes of His Dispensations The Seventh in order is Concerning the unchangeable and permanent course of the Lords Working according to His eternal purposes and this is confirmed from Solomons own Experience I know that whatsoever God doth it shall be for ever Which is not to be understood of Gods Works of Creation seeing the most part of these must be dissolved 2 Pet. 3 7. And yet the Words hold out a truth concerning these Works as to their permanency while time endures which is sometimes exprest by this Word for ever Nor is it to be understood of His Works of Providence considered in themselves seeing these are transient and one of them succedeth to another as War and Peace and the rest which he instanced before and so cannot be for ever simply But the meaning is that all His Dispensations shall be for ever in regard of the effects of them which are the main ends intended by Him in them to wit His glory and the good of His Elect and that all these changes of Dispensations shall constantly and unchangably fall out in these Periods of time which he hath set for them in His Eternal Councel whereof every thing that He doth in time is a part of the Execution so as all the wit and endeavours of men cannot hinder or interrupt a Work of His or put it out of His Time but whatever He pleases to do shall always fall out in His appointed time and therefore it is every mans Duty contentedly to undergoe these Dispensations taking what comfort the Lord allows for incouraging his heart in Duty to Him The Eight is Concerning the absolute perfection of all His Works Nothing can 〈…〉 taken from them Which is not to be understood of God absolute Power who could manifest more displeasure 〈…〉 to men in His Dispensations than he doth But upon supposition of His decrees there can be no change and in respect of men whose wit or power can neither add to nor diminish from what His Providence intendâ— to bring forth and considering these Dispensations of His whether such as are comfortable or terrible to men in regard of their subserviency to His holy Ends the manifestation of His Glory in punishing Trying or comforting the Children of men they are absolutely perfect and compleat nothing can be added to nor taken from them to make them fitter for attaining these ends Therefore ought men to acquiesce in them as perfect and not to be Censured or Murmured at The Ninth is Concerning the great ends of all Gods Dispensations to wit that men considering themselves so compleatly under the dominion of His irresistible Providence may make it their great Study under all changes to keep their hearts in fear of offending Him so maâ— they injoy true contentment under them all Hence we may Learn 1. That amidst all the changes of Dispensations and seeming confusions that are in the World all things are infallibly and unchangeably carried on according to the wise predetermination of God so that His purposes are always in executing and his pleasure always in fulfilling and He still gaining His holy ends which
Worldly projects and with a sickness of Soul through cares and fears which sometimes distemper also his body especially while he denieth himself the comfortable use of the creatures ver 17. III. And in the Third part of the Chapter least the former Reasons disswading from Covetousness should be misimproven as setting men upon a mâ—rose severe and comfortless way of living The Wise-man doth from this ver 18 to the end highly commend a holy sober and chearful use of the comforts which God in his providence bestows upon men in this life And in order to this he doth 1 〈…〉 all to ponder what he in his experience had found To wit That it is a mans subordinate and inferior good as it fits him for enjoying the chief Happiness and a considerable Ornament both to his own deportment and to the way of Godliness That a man should tho' not in sensuality and excess yet in moderation and sobriety take his free and chearful use of the Creatures which God blesses him with for keeping up of the outward man in the better capacity to do him service This being thâ— not his chief and best yet his temporary portion and reward of his Labour ver 18. 2 He shews That all these outward comforts the power of health and heart to make use of them for strength to doe God Service wisdom to take their own due portion of them suitable to their rank and employment neither defrauding themselves nor any whom they are bound to maintain of the comfortable use of them and the Grace to partake of them with joy and chearfulness in following of duty are all the special Gifts of God ver 19. And â— He giveth the Reason why men should endeavour this holy and chearful use-making of the Creatures Because thereby as he shall be diverted from the vexing remembrance of his by-past sorrows so shall he be kept from the solicitous fears of his future miseries in the days of his life Whilst the Lord makes him rejoice in his enjoyment of these things not so much as the fruit of his lawful diligence as the sweet and seasonable return of his Prayers ver 20. CHAP. V. Ver. 1. Keep thy foot when thou goest to the house of God and be more ready to hear then to give the Sacrifice of Foolâ— for they consider not that they do evil SOlomon having discovered the Vanity of the principal Courses which Men take for Happiness in the Earth and held forth several Considerations to divert Mens hearts from them He cometh now in the first part of this Chapter to give directions for attaining to that true Peace and Quietness which is attainable in this Life The first Direction is Concerning the right way of going about the Worship of God especially in publick where most ordinarly Communion with the Lord is to be had and this he holds forth in two Branches The First is That Men should Watch over as the Word translated Keep signifies their Feet which are the Affections of the Soul whereby they Act and Move in Spiritual Performances especially when they come to the publick Ordinances that these may be kept free of sinful Distempers which marr Communion with God in Ordinances The Second is concerning the hearty receiving of the Mind of God delivered in the publick Assemblies of His People that Men should be ready to Hear or as the Word signifies Draw near to Hear not only the Voice of Ministers but of the Lord Himself speaking to them with dependance upon Him for His Blessing upon the Truth And this he presseth as that which should take up people more than the external performance of Duties which being separat from internal Worship consisting in the Right ordering of the Affections and hearty receiving of the Word is nothing else but the Sacrifice of Fools The external part of Worship is exprest by Sacrifice because that was in Solomon's time a principal part of publick Worship comprehending all the rest Now to rest upon that without looking to Christ the true Sacrifice and to the Internal and Spiritual Worship was but Folly in Gods account and this he disswades from by a reason taken from the disposition of formal Hypocrites who if they perform the External Duties never lay to heart how much Sin is in their service that so they might be chafed to Christ the true Sacrifice Hence Learn 1. Although the Infinit God cannot be contained in any place no not in the Heaven of Heavens much less in a house made with hands 1 King 8.27 Act. 7.48 And though He have not now under the Gospel so tyed His publick Worship to any one place more than another as he did of old Joh. 4.21 23 yet it is His Mind that there be always a Place set apart for the meeting of His People together about His publick Worship that thereby His Glory as King of the Church may be upheld Jer. 3.17 His People may solemnly testifie their subjection to Him and chear up one another in His Service Ps 95.6 Any place may be safely called His House where He doth in a special way manifest His presence Exod. 20.29 where He feasts His people with His Truth spiritual Comforts conveyed thereby Cant. 2.4 For Solomon speaks here to all the Members of the Church in whatsoever age thereof supposing them to have such meeting places to resort to while he saith Keep thy foot when thou goest to the house of God 2 They that would have that true Peace and Contentment which cannot be had in all the Pleasures and Delights of this Earth must frequent these places where the Lord 's publick Ordinances are seing it is there especially that He solves the perplexing Doubts of his own which marr their Contentment Ps 73.16 17. removes their Discouragements and makes them truely joyful Isai 56.7 and communicates his strength for bearing them through their Duties and Difficulties Ps 96.2.6 For it is here supposed according to the scope that they who would have that true Contentment and Satisfaction which they have sought and been disappointed of in many things must now come and seek it in the House of God 3. They that would go about Ordinances so as they may attain to the end of them which is Communion with the Lord and so peace and quietness of Spirit must keep a very strict watch over their Affections labouring to have them cleansed from the filth of their by-past sinfulness which cleaves to them in every step of their Course by Repentance and Application of the Blood of Christ Joh. 13.10 to lay aside their Carnal Passions which was darkly signified of old by putting off their Shoes Exod. 3.5 and is more plainly exprest in the New Testament 1. Pet. 2.1.2 Jam. 1.21 to have their hearts stamped with Holy Reverence toward God Ps 89.7 and all their Affections composed and fixed upon him Ps 86 11 For this is in substance the duty which is here and in the Scriptures cited prest in order to the
attaining of sweet Fellowship with God in Ordinances Keep thy Foot when thou comest into the House of God 4 There is no part of publick Worship can be acceptable to God or comfortable to Men except they study a ready receiving of the Word which consists in a humble expectation of such Truths as may be useful and of a Blessing with them Act. 10.33 In the eagerness of desire after the Word as the Souls necessary Food 1 Pet. 2.2 and in the hearty Application of the same to our selves by Faith Heb. 4.2 and that in order to the practice and obedience of it Ps 119.11 For this is the second Branch of the Direction here prest as more profitable for attaining Fellowship with God in Ordinances than what else can be done in publick Worship this being neglected Be more ready to Hear than to give the Sacrifice of Fools 5. As they that would profit by the word should bring their Bodies as near for hearing as they can with decency So their prime care most be to draw near to the Lord by humble dependance upon Him as speaking to them by Instruments for the Words in the Original are Draw near to Hear rather than c. 6. It is a foolish thing in Men to offer External Worship to God while their hearts are estranged from Him while His Word is not received in Faith and Love Men are Fools if they think to please Him who is a Spirit with External Service For here the Sacrifice comprehending all External Worship separat from the affection and hearty respect to the Mind of God is called the Sacrifice of Fools 7. It is the Mark of Hypocrites to be much in External Duties and little reflecting upon the Evil of them to take much pains about the Form of Godliness and never seriously to consider how abominable the Form without the Power is to the Lord Whereas on the other hand truly Godly and Sensible Souls use to be very suspicious of and humbled for the Iniquity of their Holy Things For formal Hypocrites are here described from their Disposition that while they are more ready to offer Sacrifice than to Hear They consider not that they do evil 8. Not only are Men Evil-doers when they act that which is in it self sinful but even when they go about commanded Duties Resting upon the outward form of them not only must they answer for their Commission of Sin and Omission of Duty but for their Performance of Duty while they studied not to keep their hearts in a right Frame For here the Fools or Hypocrites are not challenged for neglect of Sacrifice but for not looking to their Feet or Affections they consider not that they do Evil. Ver. 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth Therefore let thy words be few ALthough the purpose of his Verse may safely be taken as a disswasive from censuring of the Truth instead of ready Hearing of it prest in the former and from Rash speaking in Divine Matters Yet it seems most agreeable to the scope to look upon the Words as containing a second Direction in order to the attaining of true Peace and Contentment And it is concerning the right way of going about secret Worship and particularly the duty of secret Prayer as the former Direction was concerning the right manner of performing publick Duties And this Direction hath Three Branches The First relates to Vocal Prayer that we do not take upon us Vnadvisedly and without serious pondering of what we are to say to express any thing to God in that Duty The Second relates to Mental Prayer that we do not present to the Lord our sudden and indigested Wishes or Desires which have as plain a language to Him as our Words but that we should labour to compose our Spirits and form such Desires in our hearts to be offered to the Lord as we may be sure will be well-pleasing to Him and this is the way to prevent the Rashness in our words before mentioned And both these he presseth by two Reasons the one taken from the consideration of God's Soveraignity and Excellency whereof the Glorious Heavens where He is said to be because He doth there most gloriously manifest Himself serve to put us in mind The other from the consideration of our own Baseness and Vileness whereof our dwelling place the Earth serves to keep us mindful The Third Branch of the Direction which is also enforced by these two Reasons is positive that we study to express our Wants and Desires to God in Prayer in as few Words as can be which is not against fervent insisting in that Duty but mainly against Formality and vain Repetitions therein Hence Learn 1. Although we be slow to hear aright what God speaks to us and so have need of the Spurr which Solomon gave to that in the former Verse yet we are too foreward to speak Rashly and Unadvisedly to the Lord or of His Matters and have need of the Bridle and Restraint which here the Spirit of God gives us be not Rash thy mouth 2. Although we may not stay from the duty of Prayer until we be able first to condescend upon all that we are to utter and have determined what Expressions are sutable and what order of words we shall use seing many times our Distempers Darkness and Confusion remain when we are called to that Duty Job 37.19 And that there is ground of Hope if we be conscionable therein that we shall have the Spirit to help our Infirmities though when we begin we know not what to pray for as we ought Rom. 8.26 yet it is the duty of all that expect access to God in Prayer to consider before they go about that duty what their Wants are what sutable Supply the Lord hath promised to them and what grounds of Confidence from God's gracious Nature His Promises and Christ's Mediation they have to go upon least they express to Him their Carnal Passions Luk. 9.54 their misbelieving Apprehensions and Fears Ps 31.22 their malecontentment with His Dispensations Jona 4.1 c. Yea least they seek from Him the satisfaction of their Lusts Jam. 4.3 To prevent all which and the like sinful Distempers in Prayer is this Direction given Be not Rash with thy Mouth 3. It is not enough for Christians to shun Rashness in their Expressions to God but they must also beware of the sinful hasty Language which may be in their Heart and not entertain sinful Wishes or fretting Thoughts or lay down any wrong conclusions in their minds concerning His dealing with them and that because the language of their Hearts is no less intelligible to the Lord than their words and if they guard not their Hearts they shall not long be able to guard their Mouths or if they do it shall be but Hypocrisie Therefore Solomon adds this second Branch of the Direction to
do not at all watch to Prayer nor prepare for that Duty they provoke the Lord to take the use of their Reason and Memory from them when they go about it that though they could speak as an Oracle in other things they shall speak as Men in a Dream when they go to Prayer And though some things spoken Rashly by them in Prayer may fall out to be pertinent yet is the whole no more regarded by the Lord than Mens Dreams use to be though sometimes the Event may fall out according to the Dream For that Truth which this proverbial Speech or Similitude leads to according to the Scope amounts to this That Mens Rashness in their Prayers which are in effect but their Dreams flows from the Multitude of their worldly Affairs and the distraction of their Minds with them A Dream cometh through the multitude of business 4. They that would have their Sleep sanctified and so would be preserved from sinful or affrighting Dreams should watch over themselves in the day time and take good heed what Business they intangle themselves with For readily their Dreams in the Night will have something of the prevalent temper of their Spirits along the Day stamped upon them as is imported in the truth that the Similitude holds forth in it self Dreams come through the multitude of business 5. Even when the Lord did extraordinarly manifest Himself to His Servants through Dreams and Visions these were not otherways looked upon in ordinary Men than as the result of multitude of business or some such natural Cause much less when the Lord takes not that way Therefore Solomon to whom the Lord appeared extraordinarly by Dreams 1 King 3.5 holds forth this to others that they should look no otherways upon their Dreams than As coming from the multitude of business 6. As much Discourse even in common things argues much folly so especially in the Matters of God and particularly in Prayer to Him wherein though Men think they kyth much Wit even so much as to prevail with God by their much speaking Mat 6.7 yet multitude of words in that Duty doth often betray Mens great Ignorance and Darkness concerning most necessary Truths especially the Excellency and Greatness of God and their own Baseness and Unworthiness For this proverbial Speech hath a Truth in the literal meaning of it and also in reference to the Scope both which belong to the Doctrine A Fools voice is known by the multitude of words Ver. 4. When thou vowest a Vow unto God defer not to pay it for he hath no pleasure in Fools pay that which thou hast vowed 5. Better is it that thou shouldest not vow than that thou shouldest vow and not pay HEre is the Third Direction for attaining to that true spiritual Peace and Contentment of Spirit wherein much of Mans Happiness attainable in this Life doth consist and it is concerning the conscionable and speedy performance of Vows made to God because at publick Ordinances and secret Prayer Men are often ingaged to that Duty Therefore Solomon after he hath taught the right way of going about the Former now presses the performance of the Latter When thou vowest a Vow c. he doth not speak of any Rash or Unlawful Vow whereby men ingage themselves it may be to things in themselves Lawful but either rashly or without consideration of what may fall out such as was Jephtha's Vow or for some wicked end as was Absalom's pretended Vow in Hebron much less of Vows concerning things simply sinful as that of the Men who vowed to kill Paul Act. 23.14 seing such Vows being made ought not to be payed at all Neither doth he speak of these general Vows and Engagements whereby all within the Church that are capable ought expresly to devot and consecrat themselves wholly to the Lord His obedience and to renunce the Service of Satan the World and their own Lusts Seing these are absolutely necessary by vertue of Divine Precepts Ps 76.12 Isa 19.21 and to refuse the taking of such Vows is one of the highest Sins whereof a Man can be guilty And the last Reason whereby he presseth the performance of the Vows here spoken of agrees not to Vows of that sort Therefore he must be understood to speak of Vows engaging to things lawful but for the particular time and other circumstances of them Arbitrary and in our own power As for Example when the Lord's People under some great trouble oblige themselves to Thankfulness for a delivery and to express the same in such a manner and at such a time as is not particularly determined in the Word of the Lord Ps 116.13 14. Or when they engage to abstain from lawful Delights in such a measure and at such particular occasions for promoving of Mortification or better discharging of Duties Ps 132.2 to consecrat so much of their time or substance to some pious Use Gen. 28.20 Or when they engage themselves to the practice or forbearance of things indifferent in their own nature as necessary for attaining some good end as Paul took on the Vow of a Nazarite for the more effectual gaining of the Jews Act. 21.23 though the thing was left for that time indifferent Now the conscionable and speedy performance of such ingagements the Wise Man presseth here by two Reasons The First is That God hath no pleasure in yea as the expression imports he doth extremely detest and abhor such Fools as slight their engagements thinking to please him with empty promises whereupon he presses the duty again Pay or as the word signifies Perfect and Accomplish that which thou hast Vowed ver 4. The Second Reason is that it were better not to come under ingagements in such cases than to slight the same being taken on by which Reason it appears he speaks of Vows about such things as are in a mans own power at least such as for the circumstances of them might without sin have been otherwise resolved upon but being now determined and ingaged unto ought to be conscionably and speedily performed see Deut. 23 21.22 Doct. 1. It is lawful for the Children of the Lord to tye themselves by their express promise to him for the performing of Duties at such times or with such other circumstances as are not particularly determined in the word and which without sin might have been otherwise condescended upon providing always they neither tye themselves to any thing in confidence of their own strength nor to any thing that is impossible or may be prejudicial to any other necessary duty which may be for the circumstances of it more particularly determined but only to such things as Christian prudence walking by the general Rules of the word and waiting for the promised Spirit to lead them in all Truth may direct them unto that so they may be the more incited to Duty and may thereby declare their hearty Approbation of and Desire to be at their Duty Psal 119 62-106 For of such
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
Duty even these formerly mentioned wherein he may perish as to his outward Beeing and Concernments in the World and out of all these Temptations or sinful Extreams from which he formerly disswaded and to which Men void of the Fear of the Lord are driven by Suffering Doct. 1. The Ministers of Christ may learn from Solomon's practice here not to â—atisfy themselves with the simple pressing upon people their Duty and disswading of them from these Evils which they are in hazard to be carried away with but to dwell upon the commending of the Truth clearing the nature of peoples obedience to it pressing the same upon them and holding out encouragements to them in so doing For so doth this heavenly Preacher commend his former Doctrine clear and press obedience to it and encourage them who receive and obey it It is good that thou shouldest take hold of this also from this withdraw not thy hand for he that Fears God shall come out of them all 2. They that would rightly receive and profit by the Truth of God must take fast hold of it by bending their Witt to comprehend the sense of it clearly Prov. 2.2 3. fixing their minds upon it by meditation and pondering of it Luk. 2.19 imbracing it by Faith and spending their affections upon it Heb. 11.13 So laying as it were Deaths grips upon it resolving never to part with it as Men do with things that concern their Life Prov. 4.13 and taking it to them as their Possession and Inheritance as David expresses his taking hold of the Word Ps 119.111 where this same word which is here translated to take hold is used For in order to the right receiving of the former Directions so as they may be truely profitable he saith It is good that thou shouldest take hold of this 3. They that would rightly receive the Truth of God so as they may find true Comfort and Profit by it must put their Hand to the Duties which it presses and follow them closely notwithstanding any temporal inconvenience that may follow thereupon which is perseverance in Wel-doing For this Solomon presses upon them that have heartily received the Truth Also from this withdraw not thine hand 4. They that would so make use of the Truth as to be led by it to their Happiness they must not separat the Directions thereof but must take hold of them all and not withdraw their hand from the practice of any commanded Duty For while he presses obedience to his former Doctrine which doth contain several Directions and Disswasives he commends the receiving and practice of all as one because they must not be separat It is good that thou take hold of this yea from this withdraw not thine hand 5. True Comfort and real Advantage is to be had by the hearty imbracing of the Truth and walking in the practice of it notwithstanding of Sufferings for so doing and there is neither Comfort nor Profit in any way else For so he commends it here from the sweetness and advantage of it as the signification of this Word bears It is good that thou take hold c. 6. They that by Faith take hold of the Directions of the Word and are not by Sufferings driven from the obedience thereof they give evidence that they have in their Hearts the true Fear of the Lord as the principle of their obedience For having exhorted to the believing and obeying of the former Directions and holding out a Promise to them that so make use of the Truth for their incouragement instead of describing the Man to whom the Promise belongs from his obedience he designs him by that which is the principle of his obedience and is evidenced by it He that Fears the Lord shall come out c. 7. Whatever hazards Men incurr for fear of displeasing God and whatever temptations they be assaulted with and do oppose lest by yielding to them they offend him they shall be sure to come out of them all For both of the Sufferings and Temptations formerly mentioned Solomon here speaks while he saith He that Fears God shall come out of them all Ver. 19. Wisdom strengtheneth the Wise more than ten mighty Men which are in the City 20. For there is not a just Man upon earth that doth good and sinneth not HE returns again to the commendation of Heavenly Wisdom from the blessed Effects thereof that it Strengthens and fortifies the person indued therewith against yeilding to the Temptations or succumbing under the Trials formerly mentioned and this effect he illustrats by preferring the strength which this wisdom giveth to the Strength of ten Men for defending of a City or never so many Men for Ten is frequently in Scripture put for very many Gen. 31.7 Job 19.3 though they be all Rulers as the word Mighty signifies Next he brings an Argument to prove the excellency of this wisdom above all humane strength without it and to excite Men to the study of it taken from the proneness of the best to miscarry even in their best Actions For saith he there is not a just Man to wit inherently and compleatly Righteous upon the Earth or there is not a justified person who is by imputation Just Who doth good and even in doing of it Sinneth not And therefore there is much need of this Heavenly Wisdom which discovers the way how Ungodly Men may have their by past Sinfulness covered Rom. 3.25 And may be reputed just in Gods sight Isai 53.11 And for the future may be keeped from these sinful extreams formerly mentioned Hence Learn 1. The certainty of a delivery out of Temptations and Troubles should not make the Lords people careless or shake their diligence in the study of Heavenly Wisdom which discovers the way of opposing Temptations and the right use of lawful means of Defence against outward hazards For having promised that they shall come forth of all those he now commends Wisdom which Strengthens against all these Wisdom Strengthens the wise more than ten mighty men 2. No mans Wisdom can set him beyond the reach of assaults from spiritual or outward Enemies while he is in this Life the truly wise have more Enemies to oppose than any City in the World hath as is supposed in this that Wisdom Strenghens the Wise more than Ten mighty Men which are in the City 3. Spiritual and Heavenly Wisdom brings much spiritual Strength to the Soul indued with it for opposing Temptations and enduring difficulties with Patience and Cheerfulness it sets the Soul either upon the use of some approven mean for preventing outward hazards 2 Sam. 20.16.22 Or upon the right way of bearing them Patiently and Cheerfully Philip. 4.12 And leads it to Christ who is the Believers Strength for all that he hath to do Isai 45.24 For Solomon here commends it from the effect of it Wisdom Strengthens the Wise more than Ten mighty Men. 4. However the Men of this World confide much in their numbers of Men
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
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
God's Grace in his People so highly do they esteem of outward things Riches Honour and the like and so great is their enmity against the Godly that though they have tasted of the sweet Fruits of their Wisdom and other Perfections they cannot but slight them and the Godly must resolve for such a Lot and learn to draw their incouragement from the Lord's Approbation of them for following of their Duty For he forewarns here that if a Godly Man do a good Turn to the ingrate World he will readily get little Thanks for his pains No Man remembred the poor Man 9. It is not enough to remark the Passages of God's Providence which we behold but we ought to learn something from them that may be of general use to our selves and others and to take opportunity according to our Calling to communicat the same to others for their Good For so doth Solomon here Comment upon the present Passage set forth in this Parable and draws Conclusions from it for the use of the Church Then said I Wisdom is better than Strength 10. Those who are indued with true Wisdom to know the Mind of God from his Word and a right Carriage under Straits though deprived of outward Means of Defence or Delivery from Straits are in a much more desirable Condition than those who have never so much external Strength without that Wisdom For they who have outward Strength without this Wisdom cannot but trust in it and so provoke the Lord either to Blast it and make it ineffectual as to the obtaining of Delivery or if they do obtain it it be in Wrath to them while as they who have this Wisdom without that strength are thereby led to make use of the Strength of the Lord which is engaged to do for them in Straits they are thereby kept from sinful Courses for Delivery and made to submit to Disappointments if God see it fit to exercise them therewith For though this Commendation of Wisdom may be true of common Humane Prudence which sometimes proves better than never so much outward strength without it yet it is safest to take it for a Commendation of the exercise of sanctified Reason which is nothing else but Saving Knowledge applied it may be to the common matters of this Life Wisdom is better than Strength 11. As it is a high Provocation of the Lord to look no higher than the Instruments of our Delivery and to put them in God's place Act. 14.13 So it is no less a Provocation to slight Instruments and not for his sake to honour and encourage the Person whom he honours to do us good or to despise God's Gifts in them because they want outward Gifts For in teâ—â—â—mony of the Lord 's taking notice of their slighting the poor Man and his Wisdom it is twice set down once in the History and again in Solomon's Observations upon it No Man remembred the poor Man and the poor Mans Wisdom is despised 12. That which makes the wholesome Counsel and Advice of the Godly to be slighted by the Men of this World is their undervaluing of their Persons so as they give not a hearing to their words If the worth and utility of what even some of the poorer sort of them may hold out were pondered their Gifts would make way for them For the latter Clause may be looked upon as the cause of the former The poor Mans Wisdom is despised why his words are not heard Ver. 17. The words of Wise Men are heard in quiet more than the Cry of him that ruleth among Fools 18. Wisdom is better than weapons of war but one Sinner destroyeth much good HAving shewn the usefulness of Heavenly Wisdom and the bad Intertainment it hath in the World under the former supposed History He doth here First incourage the Godly to be ready to communicat their Knowledge and Counsel for the good of others by shewing that success will not be always wanting The words of the Wise saith he are heard in quiet which may be understood 1. As pointing at the Lot of the Godly who would communicat the truth to others they must often deliver the same very quietly they will not always get so publick a Hearing as the Truth deserves by reason of the corruption of Times and wicked Humours of People 2. It may be taken as holding out the qualification of them that would do good to others and get a Hearing to the Truth they must in a sober and calm manner without Clamour Contention or Ostentation deliver it and so God will get it a hearing with some 3. It may be taken for a description of the right disposition of Hearers of the Truth they must be of Quiet Calm Humble and Meek Spirits Because these do all agree and the Speech is indefinit it may be looked upon as comprehending them all holding this in the general that it is an encouragement to the Wise to communicat their Knowledge by promising success to them for the Hebrews express a Promise by way of Enunciation in the present time And this Promise of Success he illustrates by comparing the same with that Success which other Mens words have even suppose them to be Rulers while he saith More than the Cry of him that ruleth among Fools the opposition shews that the Ruler here spoken of is to be looked upon as destitute of this Saving Wisdom and so like his foolish Subjects among whom he Rules So the meaning seems to be that the Truth of God or the meek Counsels of the Godly however despised by the most part of Men shall gain acceptance with peaceable and humble Souls even when he same may not be avowed publickly more than the most publick Edicts of wicked Rulers shall have with the generality of their foolish Subjects Next That all may be moved to entertain the Counsel or Advice of the truly Wise be they never so poor and mean in the World he doth again commend Heavenly Wisdom as more useful especially in a Strait to which the former supposed History relates than all external means of Defence without it He did before preferr it to Strength now to the Means or Instruments of War which Strength makes use of in so far as it teaches Men to depend upon God and make use of his Strength and this he illustrates by pointing out the Dammage which one Sinner or a few for one is sometimes put for a few may bring to the whole Society where they are tolerat as he shewed before that one poor Wise Man by whom is meant a Godly Man delivered the City So here that one Sinner by whom is meant as is clear by the opposition any one destitute of Saving Knowledge and a Ring-leader in Wickedness may marr the Delivery of a whole Society from danger and consequently bring Ruine upon it especially when such an one is Countenanced and Preferred And this is also to be understood from the opposition of this one Sinner to the Poor Wise
Man who was Despised Slighted and his Words not regarded From this we may Learn 1. When the Truth of God cannot get a publick Hearing in the World the Lord will get acceptance to it and will be doing good by it in private Corners and so will be still propagating his Truth as he did by his Apostles and Prophets in evil Times when they might not avow themselves in which sense this general Speech is verified The words of the Wise are heard in quiet 2. It is not a clamorous hot and violent way of pressing even Truth it self that will gain Acceptance to it nor will that way be studied by them that are truly Wise and desire to spread the Truth but rather it is that quiet and calm way of delivering of it which Christ himself used who did not strive nor cry nor cause his Voice to be heard in the Streets that prevails most The Lord will have it so that the efficacy and fruit of speaking the Truth may be seen to be his secret power with it and the Beauty and Equity of the thing spoken rather than any thing it hath from the Speaker For so may this also be taken as pointing out the qualification necessary for the right way of delivering the Truth The words of the Wise are heard in quiet 3. Those who are of Composed Meek and Humble Spirits ready to submit to the Mind of God when it is held forth and not to gain-say it in their Hearts when it speaks most sharpely against their Corruptions those are fit to receive the Truth of God such will hear it and profit by it when others deny it a Hearing and will take well with a savoury Counsel and Advice from others were they never so poor and mean For having said before that the poor Man's words were despised and not heard to wit by the most part of Men he adds this that notwithstanding The words of the Wise are heard in quiet namely by Quiet Calm and Submissive Spirits 4. When Men that have Rule over others do not hear the Truth of God themselves though spoken by the poorest and meanest Servants of his and do not imploy their power to propagate the knowledge of it and gain respect to it among their Subjects but suffer them to remain ignorant of God and so Fools indeed for any care or pains they take to make them wise it is but just with God to make their most imperious and publick Commands have little respect with their Subjects and less than they give to his Counsel coming from his despised Messengers yea to raise up some to speak against their wicked Edicts at least in Quiet when his Truth may not be avowed and make those to be better heard than wicked Rulers are And so verify this That the words of the Wise are heard in quiet more than the cry of him that Ruleth among Fools 5. So much are the Hearts of Men taken up with external Force and means of Defence when they have them and so hardly are they then made apprehensive of the necessity of humble Dependence upon God for his Concurrence which Heavenly Wisdom teaches that the Ministers of Christ having to do with such had great need frequently to undervalue all their external Force without that Wisdom and to preferr the same to all external Means where it is wanting Therefore Solomon having thus commended Wisdom before Ver. 16. he here commends it again in an Expression near to the former Wisdom is better than weapons of War 6. Some one or a few wicked Persons especially when they are tolerat countenanced or followed in their evil Counsells and Ways Judg. 19.22 c. and 20.14 c. or when the Sin of that one or few is not searched and mourned for Josh 7.13 may deprive the whole Society who have so made the guilt of that one or few their own of many excellent Mercies such as delivery from Straits or may procure the removal of Mercies which they do all enjoy and consequently may draw on great Judgements upon the whole Society And so this is verified One Sinner destroyeth much good CHAP. X. The ARGUMENT THE Wise Man having spoken so much in the Commendation of Saving Wisdom he doth in the First part of this Chapter unto ver 4 adduce many pressing Arguments perswading to the serious Exercise of it and manifestation thereof in their Conversation The I. whereof is because a very small Miscarriage in these who have gained Esteem with others for Wisdom and other Qualifications and advantages will readily as a dead Flie falling among Oyntment render them useless and unsavoury ver 1. The II Argument is taken from the description of those that are made Partakers of this Heavenly Wisdom and of those who are void of it because these who are indued with this Saving Wisdom are in a fit and ready Disposition to go seasonably dexterously and diligently about their Duty having their Heart in their right Hand ver 2. And they that are void of it as they are unfit for any duty or work in the season thereof so do they palpably bewray to Oa-lookers in their deportment their folly and want of Heart and Courage for Duty especially under Difficulties ver 2 3. In the second Part of this Chapter contained from ver 4. to the end of the Chapter are set down several Directions in order to the manifesting of this Saving Wisdom in their carriage particularly towards Magistrats especially when unjustly provocked The I. whereof is That when the Magistrat is unjustly incensed they would evidence spiritual Wisdom by a peaceable yielding and mild carriage so far as is consistent with duty to God and a good Conscience towards them even tho there may be many things wrong in their Administrations which is the ready way through the Blessing of God to pacifie and calm the Passions of them that are in Authority and prevent much Evil both in the Magistrats and Subjects ver 4. Which Direction he illustrats 1. By holding forth the ordinary abuse of Government through the pravity of the disposition of some Rulers which in his Observation or Revelation from the Spirit of God had been improven to the setting of the vilest and worst of Men in eminent place and wisest of Men not only with-held from publick Employment but put in an abject and despicable condition ver 5 6 7.2 By shewing the sinfulness and danger of seditious Plottings and Insurrections against those in lawful Authority as being a malicious course evidently tending to their own Ruine ver 8 9. The II. Direction is That Men endued with saving Knowledge who providentially are under such incensed and corrupt Rulers as advance the Wicked and depress the Godly would be at double pains especially in case of former Misttakes or Negligence for Direction how to carry towards them both in speech and practice and give both God and them their due which only can be attained by that Wisdom which is from Above and
such Threatnings upon all that persist in their vitious Courses He that digs a Pit shall fall into it and he c. Vers 10. If the Iron be blunt and he do not what the edge then must he put to more strength but Wisdom is profitable to direct ALthough the same Similitude be here insisted upon which was made use of in the close of the former Verse to set out the pains of a discontented person to accomplish his malitious designs yet it cannot be thought that the same particular purpose is insisted upon For then it should seem that Solomon were Directing the malitious Plotter when his Engines are not fit enough for accomplishing his Ends to take the more pains and exerce more of his strength and that he were commending Wisdom for a Directory in such seditious Plots as were formerly set out by the cleaving of Wood and other Similitudes Therefore it is safest to take this Verse with reference to the main Scope of the Chapter which is to commend the study of Christian Prudence and the evidencing thereof as useful to direct Men how to walk in such difficult Cases as have been spoken of before especially when they have to do with incensed Rulers who abuse their power by exalting Vile Men and bearing down the better sort and to direct them how to keep a straight Course that they may neither give just occasion of Displeasure to those in Authority nor miscarry toward them when they are unjustly incensed And for this End He First shews what a Loss and Disadvantage Men have who are not Sharp-sighted in such difficult Cases it will cost them great pains to come to any clearness what to do and this he sets out in terms borrowed from one working with a blunt Iron it will cost him much force and pains to effectuat any thing by it So if a Man in such dark Cases find his Wit very blunt and that he hath formerly neglected to use all lawful Means for sharpening of it and clearing of his Understanding that he might know his Duty then must he exerce more Strength and be at the more pains which may be both taken as his disadvantage and an intimation of his Correction for his former Laziness that he must now muster up the more Forces for the Word Strength signifies an Army before he can get any thing done to purpose And it also imports his Duty upon supposition of his present Darkness because of former Negligence it is his best now to be at the more pains Then Next He shews the Advantage which he hath who is endued with Wisdom it is Profitable or as the Word signifies it is excellent to direct him to make plain or straight his way before him as the Scripture elsewhere expresses the effect of sanctified Prudence in such difficult Cases Ps 5.8 Hence Learn 1. When Mens Cases are most difficult and they have most to do with their Wit they will readily find it most dull and blunt as the Fruit of their former Laziness and want of pains in sharpening of it their not fore-casting of Difficulties for so being surprised with them their Fear darkens their Reason and the Lord's with-drawing Light for a time to drive them to His Word and Spirit for Counsel For in such a Case doth this Similitude suppose Men to be in reference to the difficult Case formerly mentioned If the Iron be blunt 2. When Men find their Wit dull and blunt in taking up their Duty or their Courage abated to venture upon it thorow Difficulties they ought to labour to sharpen the one and raise up the other by serious meditation upon the Word for Light Ps 119.24 imploring the help of the Spirit who leads in all truth Ps 143.10 and by the use of every other Mean which the Lord uses to Bless to His People for increase of their Light and strength in Straits Prov. 2.4 For while he saith If the Iron be blunt and he do not whet the edge he doth not approve of neglecting to whet it but rather minds of the Duty which should be gone about in case of former Negligence Then must he put to more strength 3. When Laziness or Negligence in the use of Means doth accompany Dulness and Darkness of Mind and want of Courage it puts Men to much pains and toil before they can effectuat any thing yea and more than might formerly have sharpened and fitted them for their Duty and made the same easie to them For this may be looked upon as a great Disadvantage they shall have who are both Lazy and Dull If the Iron be blunt and he do not whet the edge then must he put to more force 4. Though we find our Understanding very dark as to our Duty and our Courage to graple with Difficulties very small so as after many Essays we come litle nearer our point yet the sense and discerning hereof ought to be so far from making us sit up and quite our hopes of any success that it should make us double our diligence in the use of all lawful Means especially in imploying the Lord for pardon of our former Negligence and for his teaching now in a new Strait For this putting to of more strength may be looked upon as a Mans best in the Case supposed If the Iron be blunt and he do not whet or have not whetted the edge then must he put to more strength 5 It is not our carnal Reason nor the counsel of the wisest of worldly Men that will be a good Guide to us in dark times and difficult Cases especially when we may be in hazard of Suffering Onely that Wisdom which comes from Above by the Word and Spirit of the Lord will be able to direct us For of this Wisdom Solomon here speaks while he saith Wisdom is profitable to direct 6. Whatever hazard Men may undergo or loss they may sustain in following the Direction of heavenly Wisdom yet in so far as they are led by it they shall be truly Gainers their very Losses shall prove profitable to them Gods Approbation the peace of a good Conscience and a sure Reward at last are great Advantages For saith he Wisdom is profitable to direct 7. There is no Case a Christian can be in so dark or difficult but that Wisdom which comes from Above and shines in the Light of the Word Ps 119.105 and it is to be had by humble dependance upon God for the teaching of His Spirit Ps 25.9 is sufficient to direct him and to make the way wherein he ought to walk so plain and straight before him that he shall be helped to make such progress in it as if there were no stumbling Blocks in it at all For saith he Wisdom is profitable to direct the Word signifies to make plain and smooth his way before him not by removing Difficulties but by teaching him how to walk over them and not be hindred by them in his Christian Course Ver. 11. Surely the
for more as from his Watchfulness and giving good heed ver 9. As from his orderly digesting of his matter ver 9. so from his dexterity in reducing Purposes to short and grave Sentences or Proverbs ver 9. 2. From the Qualities of the Doctrine by him delivered ver 10. viz. The desirableness of the words and matter ver 10. The approvableness and uprightness of the purpose ver 10. And the firmness and truth thereof ver 10. All which commend his Doctrine as being Desirable to move the Affection Upright to reform and direct the Practice and True to inform the Judgement and perswade Belief And 3. He commends the purpose of this Book 1. From the Efficacy of it with reference not only to the Doctrine revealed in this Book but to all Truth in general ver 11. As being powerful to excite as a Goad people to their Duty ver 11 and to establish and fix Men as Nails in the ways of God ver 11. And 2. From the authority of it as being given by and derived from Christ Jesus the one Shepherd ver 11. And 3. In the conclusion of this Book and Purpose he exhorteth to the right Improvement of it and the purposes therein ver 12. Wherein 1. He giveth his Readers a loving compellation of a Son thereby to insinuat upon their affections ver 12. 2 He shews the right use of these words and purposes even to be admonished by them ver 12. And 3. He presseth this by two Reasons the 1. is That if Men follow not these Directions they will be endless and fruitless as in writing many Books in their Inquiries after other things and ways And the 2 Reason is from the sad effect even to the flesh of these vain Imaginations and Enquiries ver 11. Yea 4 In this Conclusion of the Book he giveth the Scope of all this Doctrine delivered ver 13. which 1. He presseth on his own Heart and the Hearts of others ver 13. 2. He branches out the substance of his whole Doctrine in two Duties the 1. is the Fear of God The 2. is the Keeping of His Commandements ver 13. And 3. He presseth these Duties by two Arguments the first whereof is in this ver 13. As being the short summ of all that God requireth of and worketh in Man and wherewith they should be wholly imployed ver 13. The second Reason whereby the study of those great Duties is pressed is taken from the certainty terriblness and exactness of the last Judgement contained in ver last And therefore whoever design to be truly Happy should forbear the following of lying Vanities within time and give themselves to the study and exercise of â—earing God and keeping His Commandements wherein true preparation for Death and Eternity does consist CHAP. XII Ver. 1. Remember now thy Creator in the days of thy youth while the evil days come not nor the years draw neigh when thou shalt say I have no pleasure in them THe Scope of this Heavenly Preacher in the first part of this Chapter being to stir up Men to make timous preparation for Death and Judgement he doth in this verse First press that Exercise which mainly fits Men for appearing before their Judge in these words Remember thy Creator Whereby according to the frequent use of the word in Scripture is meant that Men should labour to intertain such clear thoughts of the properties of God particularly his power and terrour Neh. 4.14 His grace and love Cant. 1.4 as use to be blest for leading Men to Repentance Ps 22.27 drawing their hearts to trust in the Lord Ps 20 7. and ingaging them to his praise Ps 97.12 and to all duties of new obedience Deut. 8.11 and while he presseth this Exercise on Men he represents the Lord to them as Creator not to exclude other considerations of him as useful to be remembred by them but because under this consideration he is naturally known to Men and the same is very effectual for moving them to live to him from whom they have their being and constantly to depend upon him from whom they have their daily preservation which is to them a continued Creation Next He points out the season fittest for the discharge of of this duty and that is the present Now and especially the days of Mens youth not as if these who have never gone about this duty till Youth be past were not here spoken to but because the time of Mens Youth is of all other the fittest for that Exercise And Thirdly He presseth the present use making of this opportunity by a reason which is much inlarged in the following words taken from the sad times which every Man may expect under Sickness and Old Age and this he sets forth in two expressions The one is while the evil days come not whereby he means the days of Affliction which are called by that name elsewhere in Scripture Ps 49.5 The other is and the years wherein thou shalt say I have no pleasure in them whereby is meant the time of the long continuance of trouble which every man should prepare for toward the evening of his Life in which neither sinful pleasures nor the most lawful earthly delight shall be sweet to men but they shall be forced to express as they shall be able their loathing of the same and therefore seing all men ought to expect such a time as this before them it is every mans Wisdom to study that which may yeild true pleasure and comfort to his heart in the worst times that can come and that is only Gods favour and fellowship to be found in the way of his fear and obedience afterward recommended Hence Learn 1. It is not the naked contemplation or bare notions of God and his properties that will prepare men rightly for Death or yeild them true comfort at that time but it is the Heart-affecting and practical meditation of him whereby men cherish such thoughts of him as draw forth their affections upon him and make them frame their walk to his Honour for that is the force of the original word both according to the propriety of the original language and the use of it in Scripture as was cleared in the Exposition Remember thy Creator 2. Though there be no consideration of God under which the Scripture holds him out which is not useful and profitable fore us yet these of his soveraignity and omnipotency which the Relation of a Creator offers to reasonable Creatures should be most frequently cherished especially by men who have strong passions and Lusts to be mortified and great discouragements to graple with in the way of their duty that so they may take him up as One able easily to subue these Lusts and make a new Creation upon their Souls or if they continue voluntary Slaves to them able to destroy them being their Creator and if they give themselves up to his obedience able to bear them thorow all difficulties 1 Pet. 4.19 and to creat
hath The Teeth for Grinders to prepare the Food for it And the Eyes as Watches to espy Hazards that they may be prevented This House should be kept out for Christ's use the Temple of whose Spirit it is and not rendered up to be a Habitation for Satan and these Armies of unclean Lusts which are Souldiers under him All the Members should be made use of as Weapons of Righteousness to keep it out against Temptations as well as against outward Hazards For so doth the wise Man here set out this humane Body under the Similitude of a stately House or fortified Castle while he saith The Keepers of the House shall tremble and the strong Men shall bow c. 2. Death the King of Terrours will give such a sore Assault to this House of the Body that let Men defend and supply it as they will it must be at last surrendered to Worms and Corruption to dwell in they are happy who timously make sure a House not made with Hands for their better part For they shall get this House again in a more glorious and durable condition For it is here clearly held forth that when Death approaches all the Officers and Servants of this great House shall be put from their Imployments In the day when the Keepers of the House shall tremble and the strong Men shall bow themselves 3. Men that are now acting Wickedness with both their Hands greedily making them Weapons of Unrighteousness whether to serve their own Lusts in Gluttony Drunkenness and other carnal ways or to wrong others by Oppression shedding of Innocent Blood and the like in which the hands are mainly Instrumental ought to be put in mind of this that there is a day certainly abiding them and swiftly coming upon them wherein these hands shall not be able to act after that manner nay not so much as to hold a Drink to their own Head for Trembling that by these and the like considerations they may be moved to make better use of them to stretch them often out in Works of Charity to lift them often up in Prayer and Praise and imploy them in such other lawful Exercises as may be comfortable to them in Death For every Branch of this description of the Decay of Mens Bodies ought to be improven for pressing the main use of preparation for Death and hath its own peculiar influence for that end so might Men have Peace and Comfort In the day when the keepers of the house shall Tremble 4. While Men are able to stand or walk it concerns them to look how they use their Legs that they be not Proud of their Strength while they have it that they imploy it not in walking after their Lusts but in running the way of Gods Commands And that they often bow their strong Men to God in Prayer for strength to other Duties so may they make sure to themselves that they shall have below them the everlasting Arms of him whose Legs are as Pillars of Marble and his Rod and Staff to support them in the Day that the strong Men how themselves For this part of the description to wit the decay of the Strength of the Legs requires some suitable preparation for it 5. As the Wisdom and goodness of God should be much acknowledged in giving Men such durable and fit instruments as their Teeth for grinding and preparing their Food and these same not be used in making Provision for the Flesh to fulfil the Lusts thereof but in Eating for Strength to serve the Giver of them so while Men have the use of these they should look upon them as fading and consider that as they brought them not with them into the World so it is likely they should carry few of them hence if so be they live to Old Age And while these Grinders are able to Exerce their office Men should be careful to feed upon Jesus Christ the Bread of Life which their ordinary Food should represent and mind them of For this will be the true preparation for this Day When the Grinders cease because they are few 6. As Mens Bodily Eyes are to be highly prysed and Holily used in Reading the Word and beholding the Works of God for bringing into their Souls matter of His Praise and not to be made Emissaries for bringing in Temptations and fewel to Mens Lusts 1 Pet. 2.14 So while we injoy them we should often remember the time when we shall be deprived of them and by the thoughts thereof be moved to use them well considering that the abuse of them will make the want of them very grievous For the Preacher doth here mind Men of the Darkening of them as a motive to prepare for Death by the right use of them and to study to get the second sight which is Faith beholding him that is invisible reconciled thorow Christ so shall there be true Comfort In the Day when those that look out at the Windows shall be darkned Ver. 4. And the door shall be shut in the streets when the sound of the grinding is low and he shall rise up at the voice of the Bird and all the Daughters of Musick shall be brought low HE goes on to describe farther the dissolution of the Earthly House of our Tabernacle in several particulars whereof four are in this verse The First is The Shutting of the Doors in the Streets in which words there seems to be a Metaphore taken from the Custome of these Houses where sick persons are they keep the Doors which open toward the Streets closs that the Sick be not desturbed by any going out or coming in And it may signify this much in general that while Death is drawing near correspondence between the dying Man and the World is now given up as Men shut their Doors at night when they are making toward their rest and so the words have a truth literally in regard that visits become ordinarly a burden to Dying Men. The Doors also may be taken Metaphorically for these Organs or Instruments of the Body such as the Mouth Lips Throat and the like whereby Speech is conveyed to others and Meat passeth down to the Stomach These Doors are shut when the Dying Man becomes unable to put forth Speech or to make use of Meat and Drink As for the next expression when the sound of the Grinding is low There is in it also a Metaphore taken from the decay of the sound of Milns when the Water fails and it is most clear to understand this as holding forth the consequent of the ceasing of the Grinders spoken of in the former verse because the Teeth are few they make no such sound in breaking the Food as they were wont to do when the Man had Health and Strength And this according to the construction of the words in our translation hath connexion with the former as the cause of it the Doors formerly explained are shut where there is no power in the Teeth to prepare Food for
which God is ready to give him So the Word of the Lord faithfully Preached and accompanied with his Blessing will give Men no ease in their security and neglect of necessary duties but will be still Goading them thereunto by serious Exhortations and Obtestations though they should spurn against their Teachers by severe Threatnings if they continue Lazy and negligent it will leave wounds in their Consciences Act. 2.37 It will divide between the Joints and Marrow that they may be forced to fly to Christ the good Samaritan that He may pour Oyl in their Wounds and by solid refutation of their errours and mistakes it will cut them sharply Tit. 1 13. For this efficacy of the word faithfully Preached and accompanied with the powerfull Blessing of the chief Sheep-herd is here set forth under this similitude the Words of the Wise are as Goads 3. When People are ingaged to Christ and in some measure established in the Truth and at their Duty they are prone to make defection therefrom And therefore the Word serves to fasten them to Him to confirm them in the Truth and in their Duty to unite them among themselves by Love that they may not be henceforth Children tossed to and fro with every wind of Doctrine distracted from Christ by their Idols or rent one from another by Schisms and Divisions And consequently Christs Ministers should not slightly pass the pressing of their Duty but by earnest pressing of the Truth and frequent inculcating of their Duty by Scripture Arguments and Motives should drive home the same as a Nail in a sure place that so what they deliver may be as Nails fastened 4. As the Lord hath appointed that there should be Meeting-places for his People to Assemble themselves together in for upholding his visible Glory before the World the mutuall upstirring of his people in his service and that the same Word and Ordinance may do good to many at once from which Assemblies none of his people ought to withdraw themselves Heb. 10.25 So his pubick Ministers ought to be the principal Actors in the Worship performed there they ought to see that these Assemblies be frequented that order and decency be kept in them that the Worship be rightly managed and all things done in the House of God according to his own command in which respects Ministers are here called the Masters of Assemblies 5. Jesus Christ is the only One or chief Sheep-herd of the Flock who alone hath power to perswade and lead the same in the paths of Righteousness by the still runing Waters Psal 23.2.3 who will deal tenderly with the weak Lambs and the Sick of the Flock Isai 40.11 and who only hath laid down his Life for His Sheep for He is here called that One Sheep-herd 6. Then only the Truth hath the forementioned effects when Christ is the Dispenser of it by the Power of His own Spirit conveying it thorow His sent Ministers to His People and therefore none should take upon them publickly to deliver the Truth but they who are given to the Church from Him Truth should be both delivered and received as that which is given from him Ministers should beware of delivering any thing but what they are sure they have received from Him and people should try both whom and what they hear for both of the persons and of the words which have the forenamed effects this last Clause may be understood which are given from one Sheep-herd Ver. 12. And farther by these my Son be admonished of making many Books there is no end and much study is a weariness of the Flesh THe third Article of the Conclusion of this Book contains an Exhortation to the right use making of the whole as sufficient to admonish Men of their Danger and Duty wherein all other Writings come short and in pressing this he doth First Take up every Hearer under that very warm and loving Relation of a Son that so he may gain the better acceptance to his Message Next He shews the principal use to be made of the things he had Written and not of these only but of all the Words of the Wise commended in the former verse that is of every message of any sent Minister of Christ to wit that by these Men should be admonished the word signifies to be Inlightned that is informed and consequently according to the sense of our Translation made Cautious and wary that they mistake not in so great a matter as this the discovery of the nearest way to their true Happiness Thirdly He presseth this by two Reasons The 1. Is in these words for in making many Books there is no end which cannot be understood of the Writting of many Books like this in hand to wit Books of Scripture seing after Solomons time there behooved to be many Books of this sort made for so he should seem to have condemned the Writting of more Scripture and likewise there is an end put to the making of Books of that sort by closing these Books with a Curse upon any that should add to them Rev. 22 18. but the meaning is that if Men do not satisfy themselves with that light and these admonitions which are held out in this Book and other Scriptures they will become vain in their Imaginations and every Man will fancy a new and nearer way to Happiness than another and out of his boundless desire of vain Glory will make no end of his Enquiry but will spend the best of his time and strength to vent his own Notions and commend his vain Imaginations about the way to true Happiness and to confute others as it is clear natural Men of the most refined Wits have done in many written Volumns and consequently it is clear he doth not condemn the Writting or study of other Books beside the Scripture providing they be Consonant thereunto but only of such as oppose the Scripture in so far as they pretend to point out a way to Happiness contrary to what is held out therein by the study whereof Mens Souls can never have true rest nor quietness till they close with such Truths as are held forth in this Book which are as Nails fastened by the Masters of Assemblies fixing and establishing the Hearts of those that receive them concerning this main Querie where their true Happiness is to be had 2. The second reason is that much study is a weariness to the Flesh he speaks of every Study opposite to the Study of the Truth formerly commended and the meaning is that he who will apply himself to any other Study for attaining to true Happiness may well weary his Flesh he shall do no more good to himself he shall bring no true profit or satisfaction to his Soul and therefore it is the part of every Child of Wisdom to apply himself to the making use of these Truths formerly commended Hence Learn 1. When Ministers have held forth Light and given warning to People concerning their Duty and Danger they