to others ought to be much in the observation of His way with themselves and others that they may see in His Dispensations His truths verified and so may avow their own experience when the same may tend to the advantage of the truth For here Solomon holds out this as experimentally known to himself I have seen the travel which God hath given 7. Gods great End in all the various Changes of Dispensations from Comforts to Crosses and on the contrary is to keep man in exercise that under the sweetest he may think it his Duty to be exercised in Praise and in preparation for sadder And under the saddest to be exercised in Prayer and the use of other means for support direction and comfort and so may be alwise busie For if men were still under sad Dispensations they would sink in discouragement Isai 57.16 And if still under prosperous and comfortable Dispensations they would fall a sleep in deep security Psal 30.6 Therefore This travel God hath given to the sons of men to be exercised in it 8. All the various Dispensations of the Lord with the Children of men and the Exercises which these Dispensations call them to aim at their further Humiliation Sweet and comfortable Dispensations are to humble them in the sense of their unworthiness of them and inability to Praise for or walk suteable to them Sad Dispensations are for their humbling in the sense of their sins procuring these and deserving worse and the Exercises to which these call them should also humble them considering their inability to go about them for one Word signifies To be Exercised and to be humbled importing That as all His Dispensations tend to the Exercising of men so both Dispensations and Exercises suitable to them should produce more and more Humiliation This travel hath God given to the sons of men to be exercised in it or as the Words may be rendered To be humbled by it Ver. 11. He hath made every thing beautiful in his time also he hath set the world in their heart so that no man can find out the work that God maketh from the beginning to the end THe Fifth Consideration serving to work the hearts of men to contentment under various changes of Dispensations is That God hath made every thing beautiful in its season Though this have a truth as to the Works of Creation every one whereof hath its own beauty Gen. 1.13 And likewise as these actions which are most deformed in the hands of men seeing even these as they are in Gods hand and ordered by His Providence have their own beauty Gen. 50.20 Yet it is mainly to be understood of these Divine Dispensations or Works of Providence formerly mentioned not only these of them which are most desirable to men such as Planting building up healing peace c. But plucking up breaking down killing war c. have a beauty in them to a spiritual discerner who can find out by the light of the Word and Spirit the Mind of God in these and see them brought to pass by His Providence in the seasons fittest for attaining His ends and can read these attributes of His Wisdom Power Love and the like which are written upon them and so they are worthy to draw mens hearts to delight in the consideration of them and chearfully to submit to them And if it be inquired how it comes to pass that the most part of men do not see this beauty and so do not willingly submit unto but vex themselves and repine at these sad Dispensations of His The Preacher giveth Two Reasons hereof 1. The Lord hath set the World in their heart that is He hath justly left their hearts to be wholly taken up with their gain Glory and pleasure Worldly seeing they choise these things for their portion And hence it comes which is the Second reason that they cannot find out His work that is His mind in His Dispensations by comparing one of them with another and looking upon them all as one intire piece of work in His hand Therefore they see not the beauty of them and do not chearfully submit unto them Hence Learn 1. Not only the Works of Creation have a lustre and beauty in them in so far as the Glorious Wisdom Power Goodness and other Attributes of the Creator shine in them Psal 19.1 Rom. 1.20 But even these Works of Providence which seem blackest unto men have a great deal of ravishing beauty Josephs being sold Job spoiled and plagued Daniel in the Lyons Den Christ betrayed and nailed upon the Cross These and the like although being looked upon as in the hand of instruments they seem to have nothing but deformity in them yet being looked upon as Gods Workes and according to His intent and the result of them they have a ravishing beauty in them and many of His fair Attributes written upon them For saith the Wise man He hath made every thing beautiful in his time However we would have our tryals delayed longer and our deliverances coming sooner than they do yet these and all other Dispensations of the Lord fall out in their appointed time and in the season which is fittest for them and the observing of them as wisely timed and trifted with the fittest opportunity they could have fallen out in doth serve much to discover the lustre and Beauty of them For He hath made everything beautiful in his time 3. It is the sight of the beauty that is in Divine Dispensations and the Observation of the fitness of the season wherein they fall out that makes men chearfully submit to them so that when we murmure at and weary of Dispensations it is because we see not the beauty that is in them or do not look upon them as falling out in the season fittest for them For this is a consideration held out to quiet and comfort the hearts of men under sad Dispensations That he hath made every thing beautiful in his time 4. Although the Lord be free of mens sin and doth nothing to induce them to any thing contrary to His Will Jam. 1.13 yet when men contrary to His revealed Will and their own light choise the things of this earth for their portion He doth justly give them up to serve their idols arid though they do not injoy them yet to pour out their desires and affections upon them for it is of Gods Judicial giving up of men to serve their Worldly lusts who have chosen the same for their Portion that Solomon here speaks while he saith He hath see the World in their hearts 5. Men that are excessivly in love with Mammon or any thing Worldly whose prime desire is to obtain their fears to lose and delights to enjoy the same they can never discern the beauty that is in the Lords Dispensations they are so bent upon the service of their idols that they have neither leasure nor pleasure to study His mind in His working for after the Preacher hath asserted
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
as they resemble the Beasts in their disposition and carriage especially in their preying one upon another by their Injustice and seeking Happiness in their earthly and sensual delights And because this Holy Man having this Holy Purpose of God manifested to him could not but go along with with it in his desires therefore this that he said in his heart concerning the state of the sones of men that God might manifest them c. May be taken for his hearty wish or Prayer to this purpose O that God might manifest them and that they might see themselves to be but Beasts And so it is clear that this serves both to humble such men and reclaim them from their way And to quiet the hearts of the Godly who are opprest by them considering how base and beastly they are for all their Eminency and that it is Gods purpose to manifest them to be such Ver. 18. And next he holds forth such Reasons as are most effectual to convince them of their brutishness to wit that they as well as the Beasts are subject to many accidents or as the Word translated Befalleth signifies Occurrences of Providence interrupting them in their injoyment of these earthly delights wherein they place their Happiness And particularly that they are both alike subject to death man having one and the same vital breath or Animal Spirit with the Beast and being as easily cut off as the Beast so that in these things men have no preeminency above the Beast though in respect of their rational and immortal Souls and their condition after death whereof he speaks afterward there be a vast difference Thirdly He confirms this proof by a general assertion concerning the Vanity or emptiness and insufficieency of all created things for bringing True contentment or Happiness to Man and therefore it is a brutish thing for Men that have immortal Souls to seek their Happiness in Worldly greatness especially upheld by Oppression and Injustice Ver. 19. And Fourthly he doth further inlarge and illustrate the resemblance betwixt them and the Beasts by this that they are all in a motion toward the same place to wit Corruption or the state of the dead and that because Man is of the same Original or mettal with the Beast as to his earthly or material Part his Body And so must be dissolved as the Beast into the dust again Ver. 20. Hence Learn 1. This is one of the Holy Designes of God in permitting Wicked men to have that power and these places of trust in the World which they abuse by oppression and Injustice that they may manifest that Wickedness which was before latent in them hid from the World and themselves also while they had not such opportunity and Temptations to vent it 2 King 8.13 The consideration whereof may abate Mens Ambitious Desires after Worldly Eminency and greatness for while they are receiving the same they are but ascending the Stage whereupon men do ordinarily act in the view of others and proclaim to the World their own folly and perversness And likewise it should make Men in the first place Study the mortification of these Evils which great places often discover to the disgrace and ruine of the Persons advanced to them For upon this Solomon saith he did meditate as Gods purpose and design in permitting that which he observed in the former verse I said in mine heart concerning the estate of the sons of men that God might manifest them that is that it was his purpose to let them show what they were 2. That which should mainly take up the hearts of the Lords People while they consider His Dispensation of suffering Wicked Men to have power and Authority and Innocency to be opprest and Justice perverted by them is the Lords intention and purpose therein so far as by the light of His Word and Spirit they may attain to the knowledge of it This when it is seen being able to quiet their hearts seeing all His purposes are to bring Glory to himself Prov. 16.4 And good to His Own at last Psal 25.10 For upon this design of God in suffering men to sit in Judgment seats who act unjustly there is Solomons meditation Exercised and therewith also is his heart quieted I said in my heart concerning the estate of the sones of men that God manifest them 3. Though the Wickedness of Men especially Men in place and power ought to be grievous to the Godly as it is the Lords publick Dishonour Psal 119 158. Yet the manifestation of their Wickedness and Injustice as it is ordered and made use of by His holy Providence to make them more hateful and to undeceive others who have been ensnared by them and may possibly tend to make them vile to themselves and ashamed of their evil ways it ought to be a comfort to the Godly against their own particular sufferings from them For the consideration of this That the Lords design in suffering such men to have power who do abuse it is to manifest their Brutishness to the World and themselves is here held forth as comfortable to the opprest Godly I said in my heart concerning the estate of the sons of men that God might manifest them c. 4. However Wicked Men in Eminency are apt to Deifie themselves Dan. 6.9 And people also are ready to applaud them in so doing Ast. 12.22 yet while they abuse their power and Authority for promoting of Wickedness and bearing down of Piety and Equity they prove themselves to be Brutish seeing they seek no higher Happiness than in things wherein Beasts take pleasure 2 Pet. 2.12 they wax wanton and insolent against God by their Prosperity as the Beast fed upon a fat Pasture Deut. 32.15 and employ their power to oppress the innocent and weak as the Beasts do Ezek. 34 20 21. And so by all their pleasures and prosperity are but fatted for the day of slaughter Prov. 7.22 For it is here implyed that if they Judged aright they would esteem themselves no better seeing it is the Lords mind To manifest them And that they might see themselves to be but Beasts 5. Wicked men by Reason of their blindness self love and prejudice at the truth of God do not ordinarily see the brutishness of their own disposition and baseness of their way till they be left of God to manifest to the World the latent Wickedness that is in their hearts For this second Branch of this Lords design in suffering Wicked Men to have power who abuse it may be looked on as promoved by the first They are by providence brought to Eminency that they may be manifested to others And this is done that they themselves might see that they are Beasts 6. Wicked Men may see that in the Dispensations of God even these that are most grievous to them may contribute much for their good if they make a right use thereof For while he is manifesting them to the World they ought to think
fit Objects upon whom to imploy it But to the Covetous Worldling it is a Vexation to see the number growing to whom he ought to give and from whom he cannot with a good Conscience withhold and yet cannot get an heart to give as is imported in this Reason of his unsatisfaction with his Increase that when Goods increase they are increased that eat them 9. God doth never give a man Riches and abundance of things Worldly to hoard up beside him but when soever his Providence brings in to him Abundantly of these things the same Providence affords Objects upon whom he is bound to lay out a part thereof Either his Children are multiplyed or the number of his Servants and Followers is increased or the Poor run and flock about him or some occurrences of Providence meet him that will if he do as he ought eat up a considerable part of his increase for this is a general truth as Goods increase they are increased that eat them 10. Beside what men make use of for their subsistence and that which they are bound to give out to others or imploy for necessary uses there is no true pleasure or profit by all that men have in the World yea they have nothing but the naked sight of them which signifies little the consideration whereof should make men see their Vanity in seeking these things as their chief Happiness For this is the last Reason to this purpose what is there to wit beside what is necessary for a mans subsistence and to bestow upon approven uses To the Owner beside the beholding of them with his Eyes Ver. 12. The sleep of a Labouring man is sweet whether he eat little or much but the abundance of the Rich will not suffer him to Sleep HEre are two farther Arguments to disswade from the immoderate love of things earthly The one is taken from the advantage of moderate diligence about these things The Sleep of a Labouring man is sweet saith he By the Labouring man here spoken of is meant mainly 1. Such an one as for all his Labour hath but little of the World among his hands as appears by this that he is opposed to the Rich who hath Abundance Yet 2. He is such an one as is supposed to be Labouring also for the true Riches otherwise if he were a Covetous Wretch his want and care to get would make him as unquiet as the others Abundance but being moderate in diligence about his outward calling and serious in seeking the true Riches he hath sweet Sleep and Rest both to Body and Spirit and this he hath though he have but a light Supper his painful Labour and his good Conscience makes his Sleep refreshful and if he eat more the Blessing of God upon his Healthy constitution makes digestion easie and so however it be with him his Sleep is Sweet The other Argument is taken from that Anxiety which ordinarily attends the Abundance of things Worldly in those who seek them as their best portion But the Abundance of the Rich saith Solomon will not suffer him to Sleep By the Rich must be understood not simply every man who hath Abundance for Godly Rich men such as Abraham and Job were have rest to Body and Spirit allowed upon them But the Covetous Rich who thorow excessive love to the World cares and Anxieties about keeping and fears of losing deprive themselves of the Lords allowance to men And both the expressions in this verse are to be understood of what doth Ordinarily fall out seing the Lord may correct and exercise his own dearest people with unquietness and may and doth sometimes plague the Rich with false peace and rest of Body and Spirit Hence Learn 1. Oftimes these who doth most painfully and honestly Labour in their Callings remain Poor in things Worldly not only because such are often preyed upon by Oppressours but because the Lord having provided better things for them will have them by the want of these outward things stirred up to seek for better and to depend upon him for their daily Bread For Solomon opposeth the honest Labourer to the Rich who hath Abundance as if the Poor and Labourer were one as ordinarily they are The sleep of the Labouring man c. But the Abundance of the Rich c. 2. Natural rest or sound Sleep not interrupted by Distempers of Body or Soul is a sweet Mercy of God whereby men are separat from the sight and feeling of the Miseries of this life And the same being sanctified they are by it refreshed and recreated in Body and Spirit for the farther service of the Lord For as a Sweet Blessing to the poor Labourer that fears God it is here spoken of The Sleep of the Labouring man is sweet 3. The busier men be in honest and moderat Labour in their Callings the Sweeter ordinarily is their Rest and Sleep which God vouchafes upon them their diligence disposes their Bodies for Rest and their moderation and honest Labour prevents challenges which Conscience might suggest to marr their Rest The consideration whereof should make men digest the pains of lawful diligence and make them beware to take a surfet of it or to marr the peace of their Conscience which may marr the Sweetness of their Rest and Sleep which God allows upon them For it is of him who Labours painfully and moderatly that Solomon here saith The Sleep of a Labouring man is Sweet 4. As any man especially a Labourer ought sometimes to take a more sparing measure of the creatures as when providence orders their success to be less then ordinary or calls them to distribute a part of their allowance to some others of his poor people so may they at other times make use of them more liberally always keeping themselves within the bounds of Sobriety as when the Lord Blesses their Labour with greater success and in his providence carves out more work for them for which their Bodies must be proportionally upheld and strengthned by the Creatures For Solomon here supposes the Labourer upon good Grounds to eat sometimes More sometimes Less while he saith his Sleep is sweet whether he eat little or much 5. The Lord can make it go as well with the Bodies of his poor Labouring people and with their Spirits also when they have little to eat or find themselves obliged to eat more sparingly as at othertimes when they have Much and may eat more liberally so that their Rest and quietness of Spirit is to be attributed not to the things they make use of but to his Blessing the light of whose Countenance makes their Sleep sweet and sound Psal 4.8 For the sleep of a Labouring man is sweet whether he eat little or much 6. Beside eternal Torment and Unrest abiding men who have chosen their portion in this World they have oft the earnest of that everlasting unquietness given them in this life many unquiet nights and vexing thoughts about the keeping and increasing of what
14.15 Yet so prone are the best at such occasions to forget God the Giver while they are liberally using His Gifts Deut. 8.10.11 to forget the affliction of others that are in misery Amos 6.3.6 to speak rashly or indecently of God or others Job 1.5 to contemn threatened Judgements and put the evil day far off Isa 22.13 that when it is in a Christians option To go to the House of mourning or to the House of Feasting he should prefer the First Voyage to the Last It is better to go to the House of Mourning than to the House of Feasting 5. As there is no Man of whatsoever rank or condition in the World exeemed from Death which will put an end to all his earthly Pleasures and Enjoyments so the consideration of the certainty hereof should move Men to frequent these occasions and societies whereby they may be minded of it and stirred up to prepare for it For this is an Argument for going to the House of Mourning rather than to the House of Feasting For this is the end of all Men. 6 No Man that is wise will put off the thoughts of Death till he be a dying Man but while he is living and hath Health and Strength he will lay it to heart and prepare for it For Solomon speaks of minding Death as a thing so equitable and sutable for Men that none Living who hath the use of Reason can neglect it and as if he were but a dead Man while he lives who doth not mind Death seriously and prepare for it 7. Death is not rightly minded till the thoughts thereof be fastened to a Mans heart that go whether he will or be doing what he will he may never altogether lose at least the impression which the sanctified consideration of his Death hath put upon his heart For so the word signifies The Living will lay it or fasten it upon his Heart or give his Heart up to it Ver. 3. Sorrow is better than Laughter for by the sadness of the Countenance the Heart is made better 4. The Heart of the Wise is in the House of Mourning but the Heart of Fools is in the House of Mirth SOlomon having commended the serious Consideration of Death he doth now commend that Frame of Spirit which the sanctified consideration thereof works the Hearts of the Godly unto as a step nearer to that true Joy and Peace wherein Mans Happiness here doth consist And this is that sober composed and tender temper of Heart stamped with Godly Grief for Sin here called Sorrow under which also may be comprehended moderat Grief even for worldly Crosses which being sanctified is turned into Godly Sorrow for Sin This Sorrow saith he is better than Laughter whereby he means all that Carnal Mirth and Joy which Men use to express by Laughter or such like light carriage especially at their Merry meettings with others And that this Sorrow is to be preferred to Carnal Joy he proves by Reasons 1. Because by the sadness of the Countenance whereby he means the grave humble and sober Deportment of the whole outward Man which is the Result of Godly Sorrow within the Heart is made better i. e. It is wrought to a more mortified Frame and prepared for spiritual Peace and consequently the Hearts of others may also be bettered by it ver 3. 2. Because it is the disposition of them who are endued with that Saving Wisdom which is from Above to have their Hearts much taken up with such Objects and conversant in such places whether their Bodies be there or not as serve to increase and cherish an humble and sympathizing Frame of Spirit And upon the contrary the Fool or the wicked Man who hath ordinarily this Name in Solomon's writings even when he is restrained from the occasions or places of Carnal Mirth His Heart is still in them Hence Learn 1. When the Lord sanctifies the thoughts of Death to Men Godly Sorrow will be wrought or promoved in the Heart as the Result and effect of these thoughts they will grieve not because they must go through Death but because they have done the Lord so little honour and are so unable to do him more before they die and because they find themselves so defective in preparing for Death For supposing this Frame to be the Result of these Considerations which may be had in the House of Mourning and by laying Death to Heart he here commends it Sorrow is better than Laughter 2. However they that are Strangers to Godly Sorrow esteem the exercise of it comfortless and unprofitable Mal. 3.14 yet according to the Truth of God and the experience of his Saints it is much to be preferred to the Carnal Mirth of the World because it makes way for true and solid Consolation Isa 61.3 it hath Joy and Peace intermixed with it 1 Pet. 1.6 and always ends in spiritual Joy and Praise Ps 126.5 whereas on the contrary Carnal Mirth hath always if the Conscience be awake a mixture of Sorrow and always ends in heaviness Prov. 14.13 Therefore saith Solomon speaking doubtless his own experience at the direction of the Spirit of the Lord Sorrow is better than Laughter 3. The intertaining of a mournful Frame of Spirit for Sin and sympathizing with others in Affliction is a special mean of attaining to that Happiness which is to be had in this Life and to guard the Heart against these Vexations which eat up the Spirits of Men So that Strangers to Godly Sorrow must needs be Strangers to their own Blessedness For Solomon pointing out some Remedies of these sinful Distempers which more Mens Happiness commends this as one Sorrow is better than Laughter 4. Godly Sorrow is not a sudden motion or flash that evanishes leaving no effect upon the person that hath it but is a Frame that abides and affects the Heart So that it appears in the outward carriage and so becomes visible in the effects thereof which are not a sullen and austere behaviour or retirement from lawful Society these being rather the effects of natural Distempers such as Melancholy excess of worldly Grief c. than of Godly Sorrow but a sober Grave modest Behaviour and composing of the outward Man For Solomon commending Godly Sorrow from the effects thereof supposes that it will compose the outward Man to a modest and sober Deportment By the sadness of the Countenance c. 5. That soft walking and humble deportment which flows from Godly Sorrow or a tender Frame of Spirit within hath influence back again upon the Heart to increase a good Frame and make it better it being blest with Peace and Comfort Isa 57.18 19. and increase of every Grace Jam. 4.6 For saith he By the sadness of the Countenance the Heart is made better 6. Levity in the outward Carriage as it flows often from the want of Humility and the exercise of Godly Sorrow so it makes the Heart much worse casting it open to many Temptations making it
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
or as the Original is to the house of Eternity or Ages whereby is meant that estate wherein the Soul must be Eternally without any farther change And for the last Expression the Mourners going about the Streets the meaning of it is that the Man being now given over as Dead the persons made use of in these times to Solemnize the Funerals were already conveening and waiting on Or the Dying Mans Friends are now going out from him and already beginning their Mourning for his Death It is Wisdom before this time come to make sure work of Reconciliation with God in Christ and to provide some sutable consolation for the Spirit while the Body shall be in this Condition Hence Learn 1. So long as Men have that much Natural Strength and Courage as to walk up and down without fear of the ordinary Impediments and stumbling Blocks that â—ly in their way it concerns them to imploy their Strength well to walk in fear of offending the Lord all the day long Prov. 23 17. to make sure their peace with him who is most high that he may not be a Terrour to them in the day of Evil Jer 17 17. to have their Faith of an interest in God so well fixed that they may not fear to walk thorow the valley of the shadow of Death Psal 23.4 to lay up in time some sutable consolation against the continuance and Extremity of Temporal Trouble the Terrour and Pain of Death and every other thing that may be fearful to them in their way to Eternity And to have so much use of Sanctified Reason and Faith as may discover every thing that may present it self as terrible to the natural Man to be no cause of fear banishing Faith For this is true preparation for the case here described when man shall be affraid of that which is high and Fears shall be in the way 2. As Men should always look upon Death as hasting toward them and so learn to Die daily 1 Cor. 15.31 so especially when signs of the Decay of their natural Strength appear upon them they should then esteem themselves near the end of the Winter of this Life and labour to have Grace so Lively that in regard of the Exercise of it they may Flourish even in Old Age Ps 92.12 And study to have their Hoary Head found in the way of Righteousness a Crown of Glory to them Prov. 16.31 And while they are Young and Strong not to Glory in such Excrementitious things as their Hair which will shortly be like the Almond Tree so shall they prepare for this state set forth under this similitude and the Almond Tree shall Flourish 3. Men that have most Strength of Body should look upon the same as a very fading thing and so not to be trusted in or imployed in serving their Lusts Isai 5.22 but in hearing Christs Yoke whether of Duties Mat 11.29 or Crosses Lam. 3.27 so may they have true Comfort And may cast their burden upon the Lord with confidence that he shall sustain them when this shall be their case which this Allegorick expression holds out and the Grashopper shall be a Burden 4. God will once before men go off this World cut off all their Desires from Earthly Objects that Wicked men finding themselves to abhor these Sinful Delights which once they did so ardently desire may be the more convinced of their Folly and Madness and that the Godly finding their lawful Earthly Delights loathsom to them may Rejoice that Delights of a better nature are abiding them the consideration whereof should move all to mortify their sinful and moderat their lawful desires after things Earthly and to have their Hearts filled with Heavenly Desires which shall be satisfied and yet shall never fail Philip. 1.23 For this is the best preparation for this Condition Desires shall fail 5. When Ministers make use of Allegories to Illustrat the Truth they ought to join therewith such plain expressions of the meaning of them as may clear the Scope they aim at least continued Allegories breed Vanity and Wantonness of the wit divert the mind from delighting in the simplicity of the Truth and form in the Heart misapprehensions thereof Therefore doth Solomon in the midst of these Allegories insert some plain and proper expressions such as this is Desire shall fail 6. Though the Men of this World whose best portion is in this present life promise to themselves a perpetuity of injoying things Earthly Ps 49.12 2 Pet. 3.4 yet they shall find them selves within a little miserably disappointed they shall find that this is not their Home it were Wisdom to look upon their Mansions here as short Homes to them and upon themselves as Strangers and Pilgrims that so they might give all diligence to ensure to themselves Everlasting Habitations For when Death comes Man goes to his long Home 7. After Death there is no change of the state of Souls as to their Misery or Felicity they must for ever remain either with Satan in his prison or with Christ in his Fathers house where there are many Masions and consequently there can be no such place as the Purgatory which the Romanists Dream of For thus doth Solomon describe the state of Man after Death he goeth to his long Home or to his House of Eternity or Ages 8 While Men have comfortable Society with their Friends God would have them thinking upon the day when they must leave them Mourning behind them that by the consideration hereof they may be stirred up to make Conscience of duty to them that so they may not part with them with a Conscience accusing them for neglect hereof and that their Friends loss by their Removal may be compensed by the biding fruit of their pains toward them and they may have no ground to Mourn for them as those that have no hope so shall the Dying Man have Comfort within When the Mourners goe about the Strets Ver. 6. Or ever the Silver Cord be loosed or the Golden Bowl be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cisterâ— ALthough this Verse may be understood literally and in that sense may be usefully applyed to the Scope that Men should Remember their Creator which is to make sure work of their Peace with him before they be deprived of all their outward Ornaments and necessary Commodities of this Life or the Instruments of their Imployment whatsoever it be yet it seems most sutable to the strain of the Preacher in the former purpose to look upon the Words as containing so many sweet Allegories or Similitudes to set forth the decay or dissolution of the most noble parts of this earthly Tabernacle The Similitudes are borrowed from a Fountain or Well about which is built some curious Engine for drawing up the Water with a silver Cord or Chain to let down a golden Bowl or Pitcher or some such Vessel to lift up the Water which Similitude doth fitly point