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
supposed History of the deliverance of a City from a very great Strait by Wisdom when other means were wanting And in this Four Things are considerable First the Wise Man's Preface to this Purpose wherein he doth 1. Set down this effect of Wisdom as experimentally known to him This Wisdom saith he have I seen c. It is not necessary hence to conclude that the following Relation is any real History though there be no hazard in looking upon the Words as relating to some particular passage which Solomon had observed seing there was such an one in his Fathers time 2 Sam. 20.16 But it is sufficient to think that he had observed several Passages in his time wherein this effect of Wisdom was verified 2. He sets down the effect of his observation of this Wisdom it did beget in his Heart a very high esteem of Wisdom it seemed great to me saith he Next He sets down the supposed History or Parable wherein this effect of Wisdom did shine and that is of a little City without Men or Means for defence of it great Forces being raised against it and many Assaults made and yet one Man Poor and Mean as to other things indued with this Wisdom was instrumental to deliver the City which is not brought in to perswade Men that every one indued with Heavenly Wisdom will be made instrumental in the like visible Effects But it is sufficient to commend the study of it to all that it hath both been sometimes so blest when other means have been wanting and that if the Lord see a Delivery good for his People the study of this Wisdom is the best way to obtain it and that it hath alwayes the like effect in a Spiritual Sense teaching them that are endued with it the way of delivery from their Spiritual Enemies Thirdly He doth in this same supposed History hold forth the Intertainment that the truly Wise may expect in the World though they should be instrumental in bringing about the greatest outward Mercies to worldly Men and that is to be slighted And no Man saith he Remembred the poor Man Fourthly He doth hence draw Two useful Conclusions 1. That Wisdom is better than Strength that is it is sometimes more blest for bringing about even outward Deliverance when external Strength is wanting than all the Strength in the World without this Wisdom 2. That if Men want other external things to recommend them to the World they may resolve to be slighted and have their inward Qualifications such as Wisdom misregarded by the most part of Men. Hence Learn 1. The usefulness and excellency of that Wisdom which is from Above is not only to be seen by the Reading and Hearing of the Word but also by the observation of the Effects which the same is blest to produce both to them that are indued with it and to others especially the comfortable support which comes by it under Straits and the sweet way of escape and outgate even when Men want probable outward means of Safety and Delivery For it is this experimental sight of the excellency of this Wisdom in the effect of it whereof Solomon here speaks while he saith This Wisdom have I seen also 2. The greater measure of true Wisdom any have the greater esteem they have of it not only in themselves but in others and even in these who are poor and mean and having no other thing in the World to commend them they magnify the appearances and effects of it where ever they see them For Solomon who had a great measure of it prized it highly even in a poor Man This Wisdom have I seen under the Sun and it seemed great to me 3. Where the Lord intends Delivery he doth sometimes in the depth of his Wisdom suffer such Straits to come as Ruine seems near and unavoidable that men may learn to deny their own Wit and Power 2 Cor. 1.9 and may esteem the more of a Delivery when it is brought about Ps 126.1 c. For here in this supposed History or Parable There was a little City and few Men within it and there came a great King and beseiged it and built great Bulwarks against it whereby the Ruine of it was apparent and yet Deliverance is a preparing and working for it 4. Those who have no external means of Defence or Delivery equal to the power imployed against them ought not to despair of a Delivery nor think it impossible but still leave room to God to find out the way though they do not see it Neither ought those whose external force and power do far exceed their Adversaries and have improven the same successfully even to the almost gaining of their point promise certain success to themselves For here The little City and few Men are preserved and the Great King who raised great Bulwarks against it hath not the desired success For the City is delivered 5. The Lord doth often bestow the most excellent Gifts of the Mind upon those who have least of outward Gifts such as Riches Honour and the like that all may know he doth not value these outward Qualifications as he doth the inward which the World undervalueth and that these inward Gifts may be seen to be his and freely bestowed when they are given to persons who have so little of outward things that might help or encourage in the acquiring of them For here in this City There was found a poor Wise Man 6. As the Lord doth sometimes make the rise of a Peoples Delivery to be from that Airth whence they least expected it so when he intends a Delivery to a Community where he hath some of his own he doth ordinarily make some of those instrumental in the bringing of it about either by moving them to Pray for it and so giving it in answer to their Prayers Dan. 9.2 3. c. or by suggesting to them the best Course for it and blessing their Endeavours for obtaining of it 2 Sam. 20.22 So that it should be thought a great Advantage to have but one truly Godly Person in a Society seing where any such are if a Delivery be possible the Lord rather Honours them than others to be instumental in bringing it about For here The poor Man by his Wisdom delivered the City 7. Although the truly Godly be often little obliged to those they live among for any respect or encouragement they have from them yet is it their Duty and it is also their Disposition to imploy any Witt they have for the good of those among whom they are for preventing their ruine that they may have time to Repent and reform their Ways For this Poor Wise Man hath had little incouragement from his fellow Citizens as appears by what is spoken of their After-carriage to him in this supposed History and yet he imploys his Witt for obtaining a Delivery to them The poor Man by his Wisdom delivered the City 8. So little do worldly Men discern the Beauty of
greater concernment sometimes in lesser he will let them see that not only their strength cannot gain the day or the victory in Battel but all their wit cannot gain them a morsel of Bread nor can all their skill gain them any respect in the World when his providence doth not favour them Therefore doth he instance many disappointments and these in greater and lesser matters The Race is not to the Swift nor the Battel to the Strong nor Bread to the Wise c. 5. The disappointments which we observe men of greatest activity and best qualification for their undertakings do meet with should not weaken the hands of those who have less strength and sewer qualifications in following their Duty men should esteem themselves successful if they be inabled for their Duty and should comfort themselves in this that their obedience shall be rewarded though not with present success yet with Gods approbation and reward afterward For after he hath in the former verse exhorted men to set to their duty with all their might be it less or more he gives here several instances of several disappointments incident to Men who have most strength and other qualifications most promising of success that they who want these which others have had who yet have been disappointed may not desert their duty but may learn the more humble dependence upon God The Race is not to the Swift nor the Battel to the Strong c. 6. Though none have ground to expect success who use not the outmost of lawful Diligence and are not in some measure qualified for their undertakings yet often it falls out that these who have greatest success are far inferiour to others for these qualifications which seem most to promise the same And this is so ordered by the Lord that none of his people may desert any duty he calls them to how small appearance of success so ever they have the Slow must run the Race that he hath set before them and the Weak must to the warefare which he calls them to in hope of success though they be not qualified as they ought For while he saith The Race is not to the Swift nor the Battel to the Strong c. He doth import that the Race is sometimes to the Slow and the victory to the Weak c. especially if they follow Duty honestly and with all their might according to the former direction 7. The success of Mens Enterprizes is not to be attributed to the qualifications that fit them for these but to the favourable concurrence of divine Providence For therefore Solomon doth instance the disappointments of those who have had the best qualifications that when the Swift get the Race and the Strong carry the day in Battel c. They may attribute their success to divine concurrence The Race is not to the Swift nor the Battel to the Strong 8. The Lord hath all Events carved out and the very Minute wherein they are to fall out fixed in his eternal decree and no mans power or wit can alter any of these For saith he Time and Chance whereby are meant all Events and the Minute of their falling out happen to them all or as the word is touches them all namely as he hath Foreordained 9. The consideration of a providence predetermining what shall be and in what season should not marr us in our Duty but teach us humble Dependence upon and acknowledgment of him who hath all in his hand without which not only are disappointments frequent but in displeasure also for this is a reason of mans disappointment not simply as was explained before but because he doth not depend upon and acknowledge God who would either time his indeavours so as they should tryst with his time set for success or otherwise would sanctify the disappointments which he hath appointed him to meet with Time and Chance happeneth to all Man also knows not his time 10. Beside the qualifications which are fitting for attaining to such and such effects as Swiftness for the Race and Strength for the war c. there is also necessary a right discerning of the opportunity fit for these undertakings which by the sanctified Exercise of humane prudence following the general rules of the word may be in such measure attained to as men may have peace and confidence of acceptation And it is mens not studying to know these times even so far as they may be known which is often the cause of their Disappointment and running themselves in many Snares For it is here given as another cause of these Disappointments formerly mentioned and of the Snares and Inconveniencies spoken of afterward Man also knows not his time 11. Even those who have all other Advantages for attaining to Success if they want humble dependence upon God's Providence and do not seek his Direction to Time their Actions right they cannot but expect to be surprized with Snares seing they consider not that there is a Supreme Providence over them as the Birds and Fishes consider not that there is a wiser Creature than themselves to ensnare them they are often most secure when the Hazard is nearest as the Birds or Fishes are and have greatest hopes of Satisfaction when they are nearest their own ruine and being taken in the Snare by Providence are held the faster the more they wrestle to get out till they learn to acknowledge and submit to the Lord. For so much is imported in these Similitudes As the Fishes that are taken in an evil Net and as the Birds that are in the Snares so are the Sons of Men ensnared in an evil Time when it cometh suddenly upon them 12. Men that walk not with dependence upon God laying their account for all Hazards and Trials wherewith they may be exercised and resolving to submit to all Inconveniencies are still surprized with all their Crosses And times of Disappointment which prove good to the Godly prove evil Times to them So are the Sons of Men snared in an evil Time when it falleth suddenly upon them Ver. 13. This Wisdom have I seen also under the Sun and it seemed great unto me 14. There was a little City and few Men within it and there came a great King against it and besieged it and built great Bulwarks against it 15. Now there was found in it a poor wise Man and he by his Wisdom delivered the City yet no Man remembred that same poor Man 16. Then said I Wisdom is better than Strength nevertheless the poor Mans Wisdom is despised and his words are not heard HEre is a Fourth Direction for remedy of that Discouragement which is incident to the Godly in trouble without which the former cannot be rightly made use of and that is the study of Heavenly Wisdom Without this our outward Comforts cannot be used aright nor our diligence in Duty rightly put forth nor can we know the time or season of any Duty And this Solomon holds out in a Parable or
especially in their Rulers and great Persons yet without saving Wisdom to depend upon God in straits these will prove weak and more unable to defend them than such are who want all external means of defence and have that Wisdom For saith he Wisdom Strengthens more than Ten mighty Men that are in the City 5. It is impossible for any mortal to attain to a perfect and personal Righteousness All having in Adam lost strength for what is good Rom. 3.23 For this may be looked upon as describing negatively the case of every Man considered in himself There is not a just Man upon Earth c. 6. Even they that are reputed Just by the imputation of Christs Righteousness to them are but in part sanctified in this Life there remains still in them a great byass toward that which is sinful and the same is still manifesting it self in them and will be so as long as they are on Earth For of a justified person by Faith in the Righteousness of the Messiah may this be taken as pointing at the imperfection of his inherent Righteousness or Sanctification There is not a just Man upon Earth that doth Good and Sinneth not 7. The proneness that is in justified persons to miscarry and â—in against God even in doing that which is good should incite them to the study of Heavenly Wisdom which discovers Temptations directs them how to get Strength for opposing them and to apply a remedy when they are in part overtaken by them For he brings this as a Reason or motive to the study of this Wisdom that There is not a just Man upon the Earth that doth Good and Sinneth not 8. There is not only Sin in justified persons when they do that which is in it self Sinful or omit what is their Duty but even in the best of their Actions in so far as they are alwayes short of the right manner of going about their Duty For saith he There is not a just Man upon the Earth that doth Good and even in doing Good Sinneth not Ver. 21. Also take no heed unto all words that are spoken lest thou hear thy servant curse thee 22. For oftentimes also thine own heart knoweth that thou thy self likewise hast cursed others HE gives here a seventh Direction as a remedy of that Vexation which is incident to Men in this Life and the way to evidence that Heavenly Wisdom which he commended in the former words to wit that Men should not take heed to all Words that are spoken he means Words spoken against themselves and this rashly and in passion as is clear from what follows And by taking heed to them which he prohibits is meant their Resenting of them deeply or as the Word is in the Original the giving of their Heart to them or suffering them to Settle in their minds so as to study revenge And this he presseth by two Reasons 1. If Men be very Curious to hear such things and take them much to Heart they may very readily meet with matter of Vexation from those within their doors and of neer Relation to them As for example they may hear their own Servants speak rashly and contemptibly of them or Rail upon them as the Word here translated to Curse signifies The 2 Reason is that Mens own Consciences may tell them that frequently they have had such passions and uttered such expressions against others and therefore seing every one should give to others the measure they would have from them every reviling speech should not be deeply resented Hence Learn 1. Though the Lord's people may so far resent Slanders or reviling speeches which probably have weight and Credit with others to blemish their Reputation and incapacitat them for doing Service to God as that they may vindicat themselves and clear their own Innocency Job 27.5.6 Yet as they desire to intertain true Peace and manifest themselves guided by the Wisdom that is from above they should shew themselves so much comforted in Gods Approbation 1 Cor. 3.3.4 So afraid lest their own inclinations to revenge or grief prevail Ps 39.1 And so charitable of others judging that they will readily check themselves for what hath rashly escaped them to their prejudice that they should not be very Curious to hear or know that others speak evil of them or having heard it they should sometimes forget or not regard it so that those who do curiousty inquire concerning others Opinion of them or deeply resent every thing that crosses their proud desires of Applause they prove themselves Fools and Enemies to their own peace For as an evidence of Heavenly Wisedom and a remedy of Vexation he gives this direction Also take not heed to all words that are spoken 2. They that have others under them as their Servants should be so apprehensive of Temptations arising from their low Condition and so sensible of what themselves would be prone to if they were in their case that though they may suppose them to repine and sometimes to be malicious and bitter even against themselves yet should they not be very inquisitive to know or hear them express the same nor having heard it should they resent every thing of that sort considering that they will readily but augment their own trouble by their so doing For Solomon brings this as a Reason why Men should not take heed to all words that are spoken left saith he thou hear thy Servant Curse thee 3. As it is too ordinary with Servants by Reason of their Pride love to their ease and discontentment with their Lot to express their bad esteem of their Masters to revile and wish evil to them whom they are bound to respect though they be Wicked 1 Pet. 2.18 So it doth often prove matter of Vexation to Masters to hear or know themselves so used by their Servants whose Relation calls them to maintain their Credit and the Lord doth often correct the Pride of Masters their severe Domineering over their Servants and craving more respect than is due to them by making them meâ—t with the contrary for so much is imported in this Reason why Masters should not be curiously inquisitive what their Servants say of them nor much resent every thing they hear them speak against them lest thou hear thy Servant Curse thee 4. As Mens own by past Faults should never be forgotten by them so the sensible remembrance of them should make them sparing to deal Rigorously with others and particularly when they understand themselves to be ill spoken of or Reproached by others they should then call to mind whether they have not been guilty of the like wrong to others that so they may Reverence Gods Justice and give the like Pity and Charity to others which they stood once in need of from others For this is a Reason why Men should not watch for Advantage of others nor resent Reproaches from them oftentimes also thine own heart knows that thou thy self hast Cursed others 5. When Mens miscarriage
Affairs as these are under the dominion of Providence seing most of the instances he gives in this Book are of that nature Thirdly He enters upon the second part of the Chapter to prove the Vanity of Worldly greatness and doth particularly confirm what he spake concerning the misery of them that are void of Saving Knowledge and that Wickedness will not deliver them that are given to it in the former words by giving an instance in his own Observation of that Dispensation which the Godly are most apt to stumble at to wit the Advancement of Wicked men to greatness and power in the World And proves them miserable notwithstanding that the hearts of the Godly may be guarded against envying of them while he saith one Man Rules over another to his Hurt he means their abuse of of their power and greatness draws on often temporal and always if they Repent not Eternal misery upon them Beside what hath been observed before from his commending his Doctrine from his own Experience and from his pains in acquiring the knowledge thereof Learn 1. Dispensations are never so dark but spiritual Discerners may see the Blessedness of the Godly and the misery of the Wicked even when they are sadest to the Godly and seem most favourable to the Wicked they that have the Heavenly Wisdom may see the Godly feeling no evil thing and the Wicked injoying their Prosperity to their hurt For the Scope of the words before and after implyes the time here spoken of to be very sad and yet Solomon saith he saw these sweet effects of Heavenly Wisdom and the woful case of them that want it which are formerly mentioned All this have I Seen 2. Even those who have attained to the greatest measure of the Knowledge of God and His Ways are not exeemed from streatching their Wit and strength to the outmost for growth and progress therein that which is to be known of God in any of His Dispensations being a Depth that none can sound For even Solomon who had before an extraordinary measure of Wisdom saith I applied my Heart to every work 3. They that would judge aright of any one of the Lord's Dispensations must be careful Students of them all they must not slight any work of his because all though they be many to us make up but one intire Work in God's Hand and every part of that work is a commentary clearing the nature and use of the whole and God's intent therein Therefore did Solomon apply his Heart to every work under the Sun 4. As the Lord doth for wise Ends permit wicked Men to come to Authority over others in the World so hath He the time when they shall come to it fixed and how long they shall have it For it is clear by the consequence of this Ruling to the person who hath it that he speaks of wicked Men and the word Time signifies a set and fixed season wherein One Man rules over another 5. As wicked Mens power tends always to the hurt of these over whom they are set Eccl. 10.16 So it is especially for their own hurt giving them fairer opportunity to shew the latent wickedness of their Heart than they had before whereby they procure to themselves Temporal and Eternal Wrath from the Lord. There is a time when one Man rules over another to his own hurt 6. This Hurt which is incident to men of Place and Power in the World should wean mens Hearts from affecting worldly Greatness as any part of their Happiness For we may look upon this as a proof of the Vanity of such Greatness that it is often found One Man rules over another to his own hurt Ver. 10. And so I saw the Wicked buried who had come and gone from the place of the Holy and they were forgotten in the City where they had so done this is also Vanity HE doth farther illustrat the Misery of Men void of saving Knowledge how great soever they may be in the World And this he doth for the Comfort of the Godly who are opprest by them There are three things wherein such Men place much of their Happiness namely in an Honourable Burial when they are Dead a great Esteem among Men while they live and in the preservation of their Memory after they are Dead As for the First Solomon saith he observed them to have it I saw the Wicked Buried it seems he means a sumptuous and Honourable Burial like the Rich Mans Luk. 16.22 even such an one as so great a Man as himself hath countenanced For the Second they may have that also they may Come and go from the place of the Holy By the place of the Holy may be safely understood both the place of publick Judicaturâ— where the Holy God is said to stand and Judge Ps 82.1 And likewise the place of publick Religious Worship where the same Holy One is in a special way present and his Saints or Holy Ones meet together for his service Isai 64.11 By Coming and Going he means their frequenting and conversing in both these places mainly for upholding their Credit and Worldly interest and it is probable this expression the place of the Holy is so framed as may comprehend both these because meer Politicians and corrupt States-men doe ordinarily make both Justice and Religion a Cloak for their Wickedness And for the Third the Esteem of themselves which they desired should be kept up after they were gone he denies them to have gotten that as to his Observation they were Forgotten among Men not as if it were of it self a Misery to be forgotten among the most part of Men seing it is incident to the Best Eccles 9.15 But he speaks of it as a proof their Misery because they place a great part of their Happiness in perpetuating their Memory as is clear from Psal 49 11. and so the mentioning of their being Forgotten may serve to make them see the Vanity of their temper And this affectation of Worldly greatness and a name among Men which hath this consequent and all the pains Men take to obtain the same he pronounces to be Vanity in the close of the verse this is Vanity saith he which cannot be applyed to their being Forgotten seing it is clear he speaks of such as can leave nothing behind them Savoury or worthy to be remembred Hence Learn 1. The Lord may long spare Wicked men in their Sinful Courses and may not only along their Life heap upon them more eminent proofs of common favour than upon the Godly Psal 73.5 But likwise may suffer that respect to be shewn to their Bodies while their Souls are in the Pit which is sometimes denied to the Bodies of his dearest Saints Psal 79.2 For saith he I saw the Wicked Buried 2. This is the best that can be said of many Wicked men after their Death that they are now put under the Earth the things whereof they sought for their Happiness and this may put
7. The 2. from the vanity of mans life and its subjection to so many miseries ver 9. And the 3. From the Lords designing outward Comforts to be a temporary encouragement and portion to the Godly even under their crosses tho' they have better things to look for afterwards ver 9. II. A second direction for making the life of the Godly comfortable to them under a sad lot and for right improvement of the former comforts allowed on them under it Is That they would use their outmost diligence in the performance of all commanded duties particularly in the prosecution of the duties of their calling ver 10. Which he presseth by an Argument taken from the danger of their being deprived of opportunities either of contriving or acting of good by Death to which every man is pâ—ssing ver 10. III. The third direction is humbly to expect the success of our endeavours not from our own promising preparations or Abilities but from God and that we be not perplexed with the disappointments incident to human endeavours ver 11.12 Which he illustrats 1 By setting forth his own serious observation of the disappointments that attend human affairs ver 11.2 He giveth several instances of this his serious Observation in things most promising for success referable not only to natural and civil but also spiritual concerns ver 11. 3 He affordeth a two fold cause of these disappointments The one is the not acknowledging the Lords foreknowledge and predetermination of all events and their fittest opportunities ver 11. The other is not consulting the word and spirit of God for finding out the fittest seasons of Actions ver 12. And 4. He holdeth out what sad consequences follows the not depending upon Gods secret and powerful providence in things and ignorance of the fit seasons of actions in two similitudes of Birds and Fishes who through madadvertency are easily insnared ver 12. IV. A fourth direction in order to the forementioned purpose and for the better improvement of the former directions Is The study of spiritual wisdom Illustrated 1 By Solomons serious consideration of this Wisdom and his esteem of the noble effects of it ver 13. 2. By a parable or supposed history or it may be some particular providence falling out in his Fathers or his time of the deliverance of a city from a great strait by the wisdom of a poor man when other means were wanting or did fail ver 14.15 3. By mentioning the ungrateful entertainment that this poor man meeteth with notwithstanding his good service he is slighted and despised ver 15. Hence 4. He inferreth as Wisdom is better then strength so when men want external advantages they are by most men misregarded ver 16. V. And then in the Conclusion of the chap He doth 1. Encourage to the peaceable prudent and humble communication and imbracing of the Doctrine of this saving Wisdom even when it may not well be publickly avowed and tho' by most despised as proving more acceptable and succesful in a a strait than the most publick and imperious edicts of wicked Rulers among their flattering and foolish Subjects ver 17. 2. He again preferreth this spiritual Wisdom knowing how ready we are to undervalue it to all external means especially where it is wanting ver 18. And 3. That one or few of these wicked persons void of this Wisdom being countenanced followed and not mourned over and witnessed against may deprive a whole society of many mercies and draw on great judgements upon it ver 18. CHAP. IX Ver. 1. For all this I considered in mine heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 2. All things come alike to all there is one event to the Righteous and to the Wicked to the Good and to the clean and to the Vnclean to him that Sacrificeth and to him that Sacrificeth not as is the Good so is the Sinner and he that Sweareth as he that feareth an Oath THe scope of this Chapter being to instruct the Godly how to judge aright of the Lords Dispensations and how to carry themselves aright under them so as they may have true peace and be free of vexation incident to them Solomon doth First shew that notwithstanding of mans inability to find out or clearly understand any of the works of God mentioned in the close of the former Chapter he was not discouraged in the study of them but gave up his heart to know what might be known and purposed to declare or as the word signifies to make plain and clear to the Church of God All this namely both the shortness of mans wit and what he himself had found out Next He condescends upon three very useful observations which he had made upon the Lords working 1. That the Righteous and the Wise and their works are in the hand of God by these denominations the Righeous and the Wise the same persons in the same state are designed namely such as are fled to the Righteousness of the Messiah and are studying Heavenly Wisdom that they may walk unto well-pleasing those persons and their Works or as the word is their Service are in the hand of God whereby is meant not only that they and their matters are under the dominion of his Providence as all things are Psal 95.4 but that they are under his special favour and protection under his Fatherly providence for their Good as the expression signifies when it is applyed to the Godly Psal 31.15 Joh 10.28 2. The second is No man knows either Love or Hatred by all that is before him the meaning is that neither the special Love not the displeasure of God can be known to men themselves or to others by these things that are before them that is by outward events which are common to good and bad For of these things only as no certain and infallible evidences of Gods favour and love he speaks in this place as will appear by the following reason so that they do manifestly pervert the sense of this Scripture who would from it infer that no comfortable assurance of a mans being in a state of favour with God can be attained unto in this life For Solomon only excludes outward events as insufficient evidences of Gods love or hatred as is clear both by this expression in the first verse no man knows Love or Hatred by what is before them or as it is in the Original before their Face and by the following words but doth not exclude Gods own Graces bestowed upon a man and manifested by his own Spirit 1 Cor. 2 12. from having evidences of his Love especially considering that so much of the Scripture is written for that end that his people may know that he loves them and so may have true Comfort 1 Joh. 1.14 And 5.13 3. The Third Observation is a Reason of the Second that