in Duty For as this Similitude implies that the Husband-man will see many unseasonable days to hinder him from Sowing and weaken his hopes of a good Harvest so the application of it to the Scope of this place imports that many things will appear and be suggested to hinder Men from the Duty of Charity and the same holds of all other Duties and to weaken their hopes of the performance of Promises made thereunto He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 3. We have so much natural aversion to our Duty and so much unbelief of the promised Reward that we are ready to make every appearance of a Difficulty a sufficient ground to quite our Duty For though the Weather will often be lowring and the Air tempestuous when a little after the Season will be favourable enough yet it is supposed that Men are very apt by such small appearances of Difficulty to be hindered from their Duty while the wise Man thus confutes them even by relating their Objections under this Similitude He that observes the Wind shall not sow and he that regards the Clouds shall not reap 4. They that do in earnest mind obedience to commanded Duties and so would meet with the performance of the Promise made thereunto must not ly in wait to observe Difficulties a far off or find out what may discourage them in their Duty nor must they regard Difficulties when they are suggested to their Minds but when the season and opportunity of Duty comes they must set to it whatever appearance of bad Success there be else they will never be for the advancement of Gods Honour in the discharge of their Duty For he that observes or as the Word signifies watcheth anxiously for the Wind shall not sow and he that regards the Clouds concluding it will be Rain when they seem to threaten it shall never reap 5. If Men would reason in Matters relating to their Duty to God and their eternal Welfare as they ordinarly do in the matters of this Life they would not be so often hindred from their Duty or discouraged in it but that reasoning which hath no weight with them in things of an earthly and small Concernment the same seems most strong in reference to the greatest matters of their Soul and another Life For here it is supposed that Men do not ordinarly reason from appearance of Rain or Wind that they should neglect to Sow or Reap and so of other things else they would seldom or never do what they are seldom or never found to neglect in the ordinary season thereof and yet that they do too frequently from any appearance of hard Events reason that they must neglect necessary Duties particularly that of Charity here prest He that observes the Wind shall not sow and he that regards the Clouds shall not reap 6. There is so much Wisdom manifested in all the Works of God and we are so blind and spend so much of the little Wit we have upon other things that there is not any of these works that can be fully comprehended by us this is clearly supposed in the other Branch of Solomons Confutation of the delay or neglect of Duty upon appearance of bad success as thou knowest not c. so thou knowest not the work of God who maketh all 7. Men is of so wonderful a Constitution that it will conquer his Understanding to comprehend himself And therefore while he reflects upon himself he should be humbled that he can know but little of these two principal Parts whereof he is composed the way of the forming of his Soul its union with and acting by the several Organs of his Body the way how his Body was formed in the Womb how so many rare and far differing Organs and Members of so various operations should arise out of so inconsiderable a matter of one kind and colour and that of the same Bones should grow without which Man would creep upon the Earth as Worms do Women that Bear Children and all that are born of Women should humbly admire and adore the wonderful Art and Wisdom of God in framing both their Spirits and Bodies and thereby be moved to adventure upon Duty to Him being confident that He who made them so wonderfully can easily prevent imminent Hazards in the way of their Duty and bring about the performance of His Promises though they see not how the same can be For here the incomprehensible Wisdom of God manifested in forming of the Spirits and Bodies of Men is brought as a motive to the Duty of Charity and to make Men charitable so to speak of God that He can easily prevent their Fears of Loss and Want make up their Losses and make good His own Promises As thou knowest not the way of the Spirit nor how the Bones grow in the Womb of her that is with Child so thou knowest not the Work of God that maketh all things 8. However our ignorance of Gods way of working so far as the same may be known ought to humble us yet the knowledge of our ignorance may be useful for us and may teach us to follow our Duty in hope of the promised Reward though we see no probability that the same may be brought about For Solomon brings our ignorance of God's working as an Argument to convince us of Folly in desisting from Duty because we see not how we shall be Rewarded as He hath promised and to put us to our Duty in every opportunity thereof considering that God who is infinit in Power and Wisdom can easily prevent our Fears of Loss or Hazard in the way of our Duty and bring about the performance of His own Promises though we see not how it may be done As thou knomest not the way of the Spirit c. so thou knowest not the work of God who maketh all 9. The Consideration of Gods infinit Power should make us hope against all appearances of the contrary that His Promises shall be made out to us and so follow our Duty though we see no appearance of success For while Solomon is discovering and guarding against the cause of our neglecting Duty namely our ignorance of Gods way of working in bringing about the performance of His Promises which is often contrary to appearance he describes the Lord from His infinit Creating Power Thou knowest not the work of him who maketh all 10. Gods efficacious Providence in bringing about the performance of His Promises as it is secret and unseen to us so it operats constantly and that so certainly that there shall be no miscarriage of the effect intended by Him Therefore is the same here set forth by His way of forming the Spirits and Bodies of Men which as it is very secret so it is constantly going on As thou knowest not the way of the Spirit or how the Bones do grow in the Womb of her that is with Child so thou knowest not
peace and comfort in their Spirits to make up the loss of any comfort they can renounce for his sake Isai 57.18.19 for which and the like reasons we may conceive the Lord as Creator recommended to the remembrance of Men who have strongest Lusts unsubdued and apprehend greatest difficulty in renouncing the pleasures of them Remember now thy Creator in the days of thy youth 3. It is not possible to get the Heart drawn from Earthly delights and so ingaged to the fear and obedience of the Lord unless it be stayed upon him and replenished with frequent thoughts of his properties which will bring in so much Holy aw of him and such apprehensions of sweetness to be bad in him that sinful pleasures will appear to be but Husks or Swins food in comparison thereof and the Soul will not dare to feed upon these Husks if it have clear and frequent thoughts of the soveraignity and power of God the Creator for having disswaded from carnal pleasures in the close of the former Chapter and being afterward in this to recommend to the study of living in the fear of obedience of the Lord as the only way to true Happiness he doth here press this Remember thy Creator as the best way to divert the Heart from the one and ingage it to the other 4. The time of Youth is the fittest time for the study of Reconciliation with God and walking in his fear and obedience then the wit and memory are ripest and the affections most vigorous and therefore should be spent in that study which only is worthy of them especially considering that it is but just with God to reject Men though they should offer themselves to him when they have given the flower of their time Wit Strength and affections to the service of Satan and their Lusts and that if he should accept of them the remembrance of their mis-spent Youth will be extreamly heavy and will readily occasion in the best fears of off-casting in old age compare Ps 25.7 with Ps 71.18 Remember now thy Creator in the days of thy Youth 5. As there is a natural propensitie in all to forget God and to shift serious thoughts of him and therefore all Men have need of a Remembrancer to mind them often of this great duty prest in the Text so of all others Young men are most apt to forget God and put off serious thoughts of him and their own Souls their Lusts being strongest and their Hearts most capable of the sweetness of Earthly delights so that the Ministers of Christ though they have often least hope of success in dealing with Wanton Proud Insolent and furious Youth yet must they press this Duty upon them and urge them in the name of the Lord to make use of the present opportunity for it Remember now thy Creator in the days of thy Youth 6. However days of affliction Old Age and Infirmity be good Days to those who have made their Peace with God Hab. 3.17 Rom. 8 2â— yet are they evil Days in themselves and will prove no better than a begun Hell to them who still defer the study of making their Peace with God For so the Preacher describes the times of Affliction which befall Men especially toward Death calling the same evil Days while the evil days come not 7. While Men have Health and Strength and immunity from Trouble they should be forecasting evil Days and unpleasant years that so in the Summer and Harvest of Youth and Strength they may be making Provision for the Stormy Winter of Affliction and Old Age Prov. 10.9 by ensuring the pardon of their Sins thorow the Blood of Christ which else will readily compass them about as unpardoned in such times Psal 49.5 And so making clear their interest in God which is the only Consolation in Evil Days Hab. 3.17 For Solomon supposes here every Young Man to have Evil Days and Years of Trouble before him which he should forecast and thereby be moved to prepare timously for them Remember c. while the Evil Days come not and the Years c. 8. The Lord will once make Earthly Delights tastless and loathsome to Men before they go out of this Life he doth it to the Godly 2 Sam. 19.34.35 that divine Consolations may relish the better with them and they may long for the pleasures that are at his right hand And to the Wicked also Dan. 5 5.6 that they may see their Folly in satisfying themselves with these things only which cannot give them any comfort when they have most need of it And so often gains a Testimony from both good and bad that Earthly Delights are unworthy to be delighted in For Solomon supposes here that there is a time for every Man wherein he shall say I have no Pleasure in them 9. Christs Ministers should be so well acquainted with the Language of dying Men both by their daily observing of the case of such and their study of the Scriptures which will inform them of it Prov 5.11 1 Thes 5.3 that they may be able to inform Men who have least mind of Death what sentence they will pass in their own Conscience and what Language they shall readily utter to others concerning their sinful pleasures when they shall be drawing near to the Gates of Death that so they may the more effectually prevail with them to renounce in time these Sinful Pleasures For Solomon here represents to the voluptuous Young Man who is cheering up his Heart in his Sins and banishing the thoughts of Death what he shall say of his Youthly Pleasures when Sickness comes and Death draws near Thou shall say I have no Pleasure in them Ver. 2. While the Sun or the Light or the Moon or the Stars be not darkened nor the Clouds return after the Rain THe Preacher doth here farther describe negatively the fittest opportunity for the study of Reconciliation and Peace with God and withal doth more particularly describe the Miserie 's incident to Old Age as to the loss of outward Comforts and frequent returns of Diseases at that time This being clear and generally agreed upon by Interpreters to be the Scope of this place we need not be very anxious concerning the particular application of the Allegories here made use of to set forth this purpose First By the Darkening of the Sun the Light the Moon and Stars may be safely understood the ecclipsing or withdrawing of all earthly Comforts seing the Scripture sets out a comfortless state this way and it may comprehend particularly 1. The darkening of the dying Mans bodily Eyes And so 2. Of all external Lights to him as to any Comfort he may reap from them As also 3. The decaying of his Reason and such Faculties of his Soul as are in a manner answerable to the Celestial Lights And likewayes 4. The failing of all outward Comforts both greater and lesser It is clear the loss of all these accompanies dying Men and so they may be
obedience of the Lord as that he will not need to Learn more and to advance in that study For Solomon was now near the close of his days and at a good degree of perfection in that study and yet he incites himself and those who are farthest advanced to greater progress herein fear God and keep his Commandements 4. They that would see good Days and live in the Light of the Lords Countenance must Learn to be in his fear all the day long intertaining the Faith of his Greatness and Goodness that so they may be kept from these things which impede their fellowship with him in which their felicity consists For while he sums up his directions for attaining to true Happiness which he had proven impossible to be found in things Earthly and only to be had in fellowship with God reconciled in Christ he gives this for one principal part of that sum fear God 5. Mans true Happiness is only to be found in keeping of the Commands of God he cannot expect a sweet meeting with God Isai 64.5 nor the comfortable manifestations of his Love Joh. 14.21.23 but in that way for this is the other part of the sum of his directions for attaining to true Happiness which consists in Communion with God keep his Commandements 6. The fear of the Lord is the root and principle of all right obedience to him without which Men cannot act or move acceptably in any commanded duty Therefore he presseth the Study of the fear of God in order to acceptable obedience Fear God and keep his Commandements 7. Where the fear of God is in the Heart there will be also a care of keeping his Commands manifested in the practice and that fear will evidence it self by some endeavour after a sutable walking to his Commands For the keeping of the Commandements here pressed may be looked on as the evidence and fruit of the fear of God Fear God and keep his Commandements 8. However Men that seek their Happiness in this Earth do look upon the Study of the fear and obedience of the Lord as no part of their business in order to the attaining of their fancied Happiness but rather an impediment in the way to it Mal. 3.14 yet this same Blessed Study is the great end for which man was made the only study that is worthy to have his Spirit wholly Exercised about it so as all his other Studies ought to be subordinat to this And the consideration hereof should be a strong motive to put him to it as is imported in this Reason For this is the whole duty of man Ver. Last For God shall bring every work into Judgement with every secret thing whether it be good or whether it be evil THe last Reason whereby he presseth this blessed Study of living in the fear and obedience of the Lord is taken from the certainty and exactness of the last Judgement at which time both Mens more open and visible actions and their more secret plotts and closest contrivances of what sort soever whether good or bad shall be brought sorth to receive sentence Reward or punishment according to their nature And therefore they that desire to be truly happy here and hereafter would leave off the pursuit of Earthly Vanities and sinful delights and apply themselves to this Study to fear God and keep his Commandments which is the whole duty of Man Hence Learn 1. The best of Gods Children may have their Hearts sometimes so hardned and so averse from his fear and the duties of new obedience that they had need to have that dreadful day of Judgement represented to them as one of the Goads formerly mentioned to keep their Hearts in aw and to excite them to their Duty For this Reason is held out as useful to be considered by all that desire to be truly happy and as that whereby Solomon prest upon his own Heart the study of living in the fear and obedience of the Lord For God will bring every work into Judgement c. 2. So exact will the last Judgement be that no action or purpose of Men shall escape the Cognisance and Sentence of the Judge in that day their publick Sins shall then be published to all and their secret Sins even these of their Hearts which they have gotten altogether hid from the Eyes of the World and which they studied along their Life to hid them from their own Consciences by neglecting to search them out and Mourn for them shall then be laid open the consideration whereof should deter Men from secret Sins For saith he God will bring every work into Judgement with every secret thing 3. Although the best actions of the Godly considered in themselves cannot abide the Tryal of Gods Judgement Psal 143.2 by reason of the sinful mixture which is in them Isai 64.6 And so they shall not come into Judgement or Condemnation Rom. 8.1 yet as they are perfumed with Christs merits and made perfect by him in whom Believers are compleat Col. 2.10 they shall be brought forth to Judgement to receive the reward of Grace which the righteous Judge shall give in that Day For saith he every work shall come into Judgement whether iâ— be good c. 4. All the evil actions of Men which they now refuse to look upon that they might Mourn and make use of the Blood of Christ for cleansing of them shall in that great day be set in the light of their Countenance and made patent for their shame and terrour before Men and Angels that they may receive for them deserved Wrath to the outmost This should be considered by Men when they are tempted to Sin and by secure impenitent Slighters of their former Wickedness For God will bring every Work into Judgement whether it be good or whether it be evil 5. That last solemn action of the last Judgement which will be in a manner between Time and Eternity deserves Mens most frequent and serious cnsideration without which Men will never get their Hearts alienat from pursuing perishing Vanities and Sinful Delights as their chief good nor engaged to the study of true Piety For as both the Old and New Testament closeth with representing to Mens Thoughts the last Judgement and many particular Books of Scripture so doth this Divine Preacher close his Book with it as that which should be much in the thoughts of the Lords People who should live so as they may daily desire to see this day When God will bring every Work into Judgement with every secret thing whether is be good or whether it be evil Even so come Lord Jesus FINIS Books to be Sold by George Mosman at his Shop in the Parliament Closs THE true History of the Church of Scotland from the beginning of the Reformation unto the end of the Reign of K. James VI. By Mr. David Caâ—derwood Fol The Decisions of the Lords of Council and Session in the most important cases debated before them from July 1671 to July 1681. by my Lord Stair Fol The Decisions of the Lords of Council and Session in most cases of importance debated and brought before them from July 1621 to July 1642. by Sir Alexander Gibson of Dury A breif Refutation of the Errors of Tolleration Erastianism Independence and Separation by Mr. James Fergusson 8 vo The Acts of the General Assembly 1690. Fol The Acts of the General Assembly from 16â—8 to 1690. Inclusive 8 vo Summa Theologiae Elenctica Authore Reonardo Ryssenio Nehemiah the Tirshathà or the Character of a good Commissioner to which is added Grapes in the Wilderness by Mr. Thomas Bell. The Fearful Relations of Francis Spira anno 1548. And of the Second Spira being a Fearful Example of an Atheist who had Apostatized from the Christian Religion and Died in Dispair at Westminster Decem. 8. 1692. The Psalms of David in meetter of a large Letter and fine Paper for Bibles in 4 to Psalms in 12 mo in a large Letter and fine Paper and most Correct for Precenters in Churches and Masters of Families Psalms in a small volumn for the Pocket of a good Letter Psalms for Bibles in 8 vo of a good Letter and fine Paper The Tryal of a Saving Interest in Christ by Mr. W. Guthery The Expert Mid-wife a Treatise of the Diseases of Women with Child and in Child bed c. With fit Remedies for the various Maladies of new born Babes by Mr. James Mcmath M. D. 8 vo A 2d Vindication of the Church of Scotland being an Answer to five Pamphlets 4 to by Mr. Gilbert Rule A true Representation of Presbyterian Government A brief Defence of the Old and Successful Method of Curing Continual Fevers in opposition to Dr Brown and his Vindicatory Schedule The Rights and Liberties of the Church asserted and Vindicated against the pretended Right and usurpation of Patronages by Mr. John Park A Just and Modest Reproof of a Pamphlet called the Scotch Presbyterian Eloquence A Defence of the Vindication of the Church of Scotland in Answer to an Apology of the Clergy of Scotland A Collection of Discourses against the Errors and Corruptions of the Church of Rome An account of the Persecutions and Oppressions of the French Protestants to which is added the Edict of the French King With the Form of Abjuration the Revolting Protestants did Subscrive and Swear to The Order and Government of the Church of Scotland
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
every thing that God doth to be beautiful in his time he giveth this for a reason why men see not that beauty The World is set in their heart 6 The Beauty of Divine Dispensations which makes them lovely and makes men submit unto and chearfully undergo them cannot be seen till one part of Gods working be compared with another and the whole so far as mans mind can reach viewed at once by going back in his mind as far as he can toward Eternity to consider the Lords foreknowledge of these things His Holy purposes and ends in them so far as the Word manifests these Act. 15.18 And comparing therewith these fair properties of God His Wisdom Power Justice and Mercy which are legibly writen upon them in time by the help of the Scriptures Psal 111.2 3 4. And by the same help looking foreward to Eternity and considering what shall be the issue and result of all these Dispensations even Glory to Himself in the manifestation of His Terrour to the wicked of his mercy and love to His Own Rom. 11.36 For this is a Second Reason why the Beauty of Dispensations is not seen man finds not out his work from the beginning to the end 7. Though an unrenewed man may sometimes see further into Gods mind and consequently into the beauty of some of His Dispensations than a renewed Child of God while he is under a Cloud of Temptations can do 2 Sam. 24.3 And however the best of men can never in this life comprehensively find out any of Gods Works or know what may be known of them yet these that are most mortified to the World and whose hearts are most free of cares and delights about the things thereof they are fittest to see furthest into Gods Works For if the World set in mens hearts be the cause why they cannot find out the Work of God from the beginning to the end although they may see something in some particular Work of His than they that have it not in their heart must have a fair advantage of them for finding out the same from the beginning to the end Ver. 12. I know that there is no good in them but for a man to rejoice and to do good in his life 13. And also that every man should eat and drink and injoy the good of all his labour it is the gift of God THe Sixth Consideration serving to wean mens hearts from the best condition they can be in in this World as their Chief Good is That the most favourable of the Lords outward Dispensations have no further good in them to man than to incourage him in following of his Duty to his Maker and so fit him for a better life The Reason why we take Solomon here to speak especially of favourable Dispensations is that the Duties here commended are mainly suitable to these and men living under these are in the fittest Capacity for such Duties The first of them is That from the Lords bounty and goodness manifested in his favourable Dispensations men should draw matter of spiritual Joy and chear up his heart in God I know saith he that there is no good in them but for a man to rejoyce 2. That he should express the same by his activity in following commanded Duties and what is well pleasing in the sight of God and persevere in the same while he hath any being This is To do good in his life And 3. That in order to the former Two he should freely use the lawful outward comforts of this life comprehended under Eating and Drinking Whereby must be meant only the Sober and Holy Use of the Creatures seeing that only is consistent with and subservient to spiritual Joy and doing good formerly prest and this Use of favourable Dispensations he presses by Two Reasons First Because so man shall injoy the good of his Labour that is he shall have a temporary reward of all his pains and toil in his Duty even that which is truely good in order to a higher the injoying of fellowship with God while he is making those Uses formerly exprest of the Lords favourable Dispensations And Secondly Because this to wit the Power and Grace to use these outward comforts chearfully and as incouragements in serving the giver is a free gift of God over and above the favours themselves Hence Learn 1. While the Lord deals favourably with men in His outward Dispensations they are very prone to mistake the good that is in their condition and to apprehend some greater Happiness therein than they have ground by taking their present sweetness for their chief good and the outmost that is to be desired Psal 4.6 And rejoicing more in the same than in the Giver Deut. 8.14 Therefore the Wise-man doth not positively and simply assert the right use of these favourable Dispensations but finds it necessary to deny that there is any other good deservedly so called in things of that nature than what is here pointed at and confirms the same by opposing his own certain Knowledge and Experience to other mens Fancies I know that there is no good in them but for a man to rejoice 2. However the Lords People want not matter of rejoicing in their saddest condition 1 Pet. 1.6 Nor of Humiliation in their best in this life Psal 2.11 Yet when the Lord is dealing bountifully with them even in His outward Dispensations they are then in a special manner called to spiritual Joy whereby they comfort themselves in Him as theirs more than in His favours Psal 118.13.14 And go chearfully about His service Isai 64.5 This being the end of all His Liberality Psal 30.10.11 And that which is mainly expected from them by others of His People Psal 142.7 For Spiritual Joy as the principal Duty of one living under favourable Dispensations is here recommended There is no good in them but for a man to rejoice c. 3. All the chearfulness and recreation of spirit that men get by the comfortable Passages of Gods Providence toward them should incite them to well-doing especially to Duties relating to the Lords publick Work in the World 2 Chron. 24.16 Duties of Equity and Righteousness in their dealings with men that when their hearts are cheared and lifted up with favourable Providences they turn not to injustice and oppression Mat. 5.44 And Duties of Charity and Beneficence to the poor and afflicted that are not so well dealt with 1 Tim. 6.18 All which the Scriptures cited make clear to be that doing good in Gods sight which is here recommended as that whereby spiritual rejoicing and chearfulness ought to be evidenced There is no good in them but for a man to rejoice and do good in his life 4. None can do any thing which is truely good in Gods sight unless he have first some measure of spiritual Joy in God flowing from the faith of acceptation with Him thorow Christ which only begets true Joy Rom. 5.1.2 And this Joy becomes the Souls strength
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
the Lord for other uses some for the poor Eccl. 11.2 some for publick Religious Uses Isai 23.18 some for mens near Relations 2 Cor. â—2 14 especially their Posterity and those of their Houshold 1 Tim. 5.8 So the Lords allowing a man a part for himself which he may use comfortably should be the main Ground whereupon he takes comfort in the use thereof For this word his Portion signifies that part which is separat from other parts of the Fruit of his Labour and is given as a Reason why he should take that chearfully seing it is carved out to him by the Lord For this is his Portion 10. As mens Wealth and Riches are Gods Gift So the power to use these for strengthening them in his service is a second Gift and Wisdom to take their own due Portion neither defrauding themselves of their own allowance nor others to whom they are bound to give a part of theirs is a third Gift And the Grace to comfort themselves in so doing is a Fourth And so the Lord should be acknowledged and depended upon for our daily Bread for our Appetite after it for the heart to take and use it for Wisdom and Grace to take neither more nor less than our own allowance of it and to take that chearfully For we find many Gifts here spoken of every man to whom God hath given Wealth and hath given him power to eat and to take his Portion and to Rejoice this is the Gift of God 11. Men may have a right to Abundance of Riches and have them in their possession also and yet not to be Masters of any thing they have but held as Captives to their Wealth and not be able to use it For this expression And hath given him power to Eat thereof is in the Original to make him Master or Lord or give him the Dominion over what he hath This must be a New Gift of God superadded to his Abundance else it doth him no good 12. The Child of God hath not only matter of rejoicing in the success of his Labour and profit of his Pains but in his very Labour it self though never so painful not as it is his own Labour but in so far as he is strengthened for lawful and honest diligence and the same is blest with success to make him subsist for farther Service to God in his Generation For this is one of the Gifts which God bestows upon his Child that he should not vex himself because he hath not farther success but Rejoice in his Labour it is the gift of God 13. As it is Man's duty and a special part of Heavenly Wisdom to be mindful of the shortness of his days and the Miserie 's incident to him that he may timeously provide for a better Life by making sure his Reconciliation with God Ps 90.12 So it is a great Sin to be anxiously careful and solicitous how to subsist for the time to come Mat. 6.34 to be so vexed with the apprehension of future sad days as to discourage our selves in our present duty and marr our Comfort in the Lords Allowance for the time For it is here spoken of as a special advantage which comes by Man's chearful taking of his Allowance in following his duty That he shall not much remember the days of his life 14. The way to sweetten Man's short and sorrowful Life to banish the sad thoughts of by-past Crosses and the fearful forecasting of future is much correspondence with God frequent praying for Refreshment from Heaven and taking every comfortable passage of Scripture or Providence which chears the Heart in God's Service for a Joyful Answer from God For it is he that shall not much Remember the days of his life whom God Answers and God's answering presupposes Correspondence with or Prayer to Him 15. To Rejoice in following our present duty and commit future Events to God is the way to get a good account of our Prayers Then the Heart is put in such a Blesâ— Frame that nothing is sought nor esteemed matter of Joy but what may Please and Honour God and then God Answers that Man according to the Joy of his Heart to wit the Man that Rejoice in his Labour that is his Duty to God takes his Allowance from God chearfully and is not anxious concerning the dayes of his Life CHAP. VI. THE ARGUMENT SOLOMON in prosecution of the former purpose doth in this Chapter First Discover jointly the Sin and Misery of the worldly minded Man unto the 9. Ver. And I. That in his serious observation and experience he had found it common and frequent in the World That the Covetous Wretch tho the Lord had in the course of His common Providence bestowed on him variety and plenty of outward things even as to the substance of them according to the desire of his heart yet was he deprived of the comfortable use of these Enjoyments which often is reserved for those who had no interest in him or were enemies to him Which condition he censureth as void of true satisfaction and a plague consuming both Body and Spirit ver 1 2. II. That this wretched Worldling tho he have both a numerous Off-spring and long life yet wanting the true good and comfort of the Creatures and the chief good of his Soul and possibly not honoured with a Burial sutable to his desires or condition An untimely Birth on many external accounts not mentioning the future or eternal estate wherein an untimely Birth at the worst hath also the advantage of the Covetous Man it preferable unto him ver 3. In regard 1 of his Birth For he cometh into the World not only loaâ—ened with Sin but for no good end and purpose to himself bearing the sad effects of his Original Guilt within time which an untimely Birth the guilty also of Original Sin doth not and hath it sadly charged home upon him ver 4. 2 As to his Death which as it may be very obscure and Comfortless here so doth it lead to utter Darkness hereafter ver 4. 3 In respect of his Name which shall be unsavoury both with God and Man ver 4. 4 On the account of the restlesness and perplexity of his condition being distracted with these cares and fears which an untimely Birth is not capable of ver 5. 5 Tho he should have the continuance of Life for thousands of years added to all his other Enjoyments yet being a Stranger to God and Fellowship with him wherein Man's true Good consisteth he is but still a miserable Man ver 6. And 6 In respect that notwithstanding all his advantages yet he and the Abortive or any other whom he judges miserable in regard of himself must tryst all in one place the grave or state of the Dead ver 6. III. That notwithstanding all the advantages this Worlds-Worm hath yet the great design and result of all his Undertakings and Pains is low and base being for the Mouth and other carnal ends which as he
of His Cast thy Bread upon the waters give a portion to seven and also to eight c. 5. Men should give in Charity that which is their own either by Civil Right or as the Fruit of their Industry when Servants give out their Masters Goods though for the supply of the Poor they are not giving obedience to this Direction Cast thy Bread not anothers upon the waters 6. Though there be no more probability of Advantage to be had by what we give in Charity in regard of any Recompense from the Objects themselves than if the same were cast into the Sea to feed the Fishes as the most part of Men esteem of all they give to the Poor yet that should not bind up our hands from giving to the Poor we should Give looking for nothing again from the Poor Luk. 14.14 in obedience to Him who thus Commands Cast thy Bread upon the waters give a portion c. 7. Nothing is lost that is given out for God in obedience to His Command and particularly what is given to His Poor is lent to Him Prov. 19.17 who doth here bind Himself by His promise as it were Surety for the Poor that it shall come back again and the return must be with much advantage seing He is so Noble and Liberal a Surety After many days thou shalt find it 8. The promised Reward of Duty doth not appear immediatly upon the discharge of it and particularly the Harvest of that Seed which is sown in ministring to the necessity of others requires a time to ripen that we may live by Faith and draw our incouragement to Duty from the promise annexed to it which will certainly be performed For saith he After many days thou shalt find it 9. The multitude of the Poor whom Providence casts in our way should not outweary our Charit 7. if the Lord hath shewn His Liberality to us though after a great number there come a greater in our way calling in Gods Name for the supply of their Necessities we must not repine but give a portion to Seven and when we have so done give a portion also for eight 10. Our Charity should be proportioned not only to the Lords liberality toward us 1 Cor. 16.2 But to the multitude of those whom we are called to help lest if our Charity which should be like a runing Fountain not an impetuous Flood run out too liberally upon some few we soon exhaust it and prejudge others therefore saith the Preacher give a portion or as the word signifies an equally divided part to seven and also to eight 11. God hath vailed future Calamities from the knowledge of men that they may not by the fear thereof be put from present duty but prepare for the worst and yet by the hope of better be moved to do good while they have opportunity For they know not what Evil shall be upon the Earth 12. Those especially who have abundance of the World among their hands should live mindful of Calamities that may come upon them and should be incited to duty especially to the Exercise of Charity and Liberality to the poor by considering that they may shortly be disabled to give and forced to crave supply from those who now crave from them And that those whom they now supply may be enabled to pay them home again For this is a Reason to press Charity Thou knowest not what Evil shall be upon the Earth 13. The same Argument that Covetous Worldlings make use of to hinder themselves from their duty they who are taught of God will make use of to stir themselves up to theirs The Covetous Man makes this a Reason why he should give nothing to the Poor that he knows not but evil times may come and he may have nothing left to himself yet the Spirit of God here teaches his people to make a contrary use of this Argument Cast thy Bread upon the Waters and give a Portion to seven and also to eight for thou knowest not what Evil shall be upon the Earth Ver. 3. If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where the Tree falleth there it shall be HEre Solomon presseth the duty of Charity by some farther Arguments The First seems clearly to be taken from the Lords bounty and liberality in making his Creatures serviceable and comfortable to Man whereof he giveth one instance for many if the Clouds be full of Rain they empty themselves upon the Earth that is the Clouds keep not the Rain to themselves but pour out the same freely and plentifully upon the Earth that it may yeild Bread to Man whereby the Lord proves his Liberality towards him And therefore he should willingly give of his Bread to the Hungry And this appears to be the meaning by other places of Scripture where Charity is set forth by the same similitude as in that of Christ pressing upon Men bounty to others he makes the rain to fall upon the just and unjust Mat. 5.45 And that of Solomon He that Watereth shall be watered also himself Prov. 11.25 The next Argument held out under the similitude of a Tree lying where it falls is more dark because it is variously applied to the purpose by Interpreters And yet all that variety serveth to press the same duty of Charity As 1. It makes for the scope if we take it thus as the Tree what way soever it falls lyeth to be useful for the owner so shall it be in the matter of Charity where the intention is honest and due Caution observed in the giving of it whatever the persons be whether good or bad upon whom it is bestowed it shall redound to the benefit of the giver Or 2. Thus As a Tree is serviceable to Man and lyeth under a kind of passive obedience to him to be disposed of as he pleases so should Man be moved thereby to act in obedience to his Maker and let out a part of what he freely receives from him for the good of others in obedience to his command Or 3. If we apply it thus as a Tree what way so ever it fall there it lyes and so it is to be found even so is it with Man as to his Soul he shall be for ever in that Estate wherein he falls at Death and therefore he should in his life be doing good that Death may find him at his duty Hence Learn 1. The Lords liberality to man manifested in the ordinary course of his providence making the Clouds to pour down Rain in abundance to make the Earth fruitful and the fruits thereof to wait upon him to be disposed at his pleasure should move him to Liberality toward others who are in necessity else he may expect that these Creatures which he abuses shall witness one day against him in his Conscience Jam. 5.3 And therefore from the Creatures whether these that are above his
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
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
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
possess the same and then to leave them to others again as the former did so that none of them can long enjoy these things Secondly He doth illustrat this frail and transitory condition of Man by comparing it with the more permanent condition of other Creatures of which he giveth four Instances with every one whereof Mans frailty is to be compared that it may take the deeper impression The first is of the Earth The Earth saith he abideth for ever which is not to be understood as if this World were eternal as Atheists desire 2 Pet. 3.3 4. For the Scripture is clear to the contrary Mat 24.35 2 Pet. 3.11 But it is said to abide for ever because it shall remain fixed for a long time as the Original word translated for ever doth often signifie in Scripture Deut. 15.17 1 Sam. 13.13 even so long as time lasts that it may be an abiding Stage for Generations to go and come upon which duration of the Earth is a kind of Eternity in comparison of Mans short abode upon it the consideration whereof may serve to diswade Man from seeking his Happiness in the Earth For however the Earth abideth very long yet Mans abode upon the Earth is very short v. 4 The second Instance to illustrat this frailty of Man is of the Sun who keeps a constant orderly and swift motion toward the place of his rising and setting and he is said to haste toward or pant aftor as the word signifies the Orient or place of his rising because however his motion be no less swift toward the Occident or place of his setting yet his rising is most desired and remarked by Men but as for Man when he is once gone down to Death he shall rise no more to the enjoyment of his earthly Contentments Job 14.7.12 and therefore these are not to be sought after as his chief Happiness Verse 5. The third Instance for the clearing the same purpose is of the Winds whose motions although to us they are most uncertain yet in all their changes they do constantly observe their Circuits or Rounds which are appointed them by him who bringeth them out of his Treasures Psal 135.7 Ordering all their motions at his pleasure Job 37 12. And in some places of the World makes them to keep such an uniform course as Men may know whence they will blow at such and such Seasons But as for frail and unconstant Man he is like a Wind that passeth away and returneth not again to his place in the World Job 7.7 10. Ps 78.37 Verse 6. The fourth Instance is of the Waters which keep their constant course the Rivers runing toward the Sea and yet the Sea never full because the Waters are either drawn up thence into Vapours and Clouds to distill down upon the Earth to water it and fill the Rivers again or else conveyed throw secret passages of the Earth and Rocks to the Fountains and Lakes whence Rivers do arise but as for frail Man he is carried away as with a Flood Ps 90.5 and never returns again to the enjoyment of his earthly Contentments Ver. 7. Now that which is here spoken of the permanency of the Earth and constancy of other Creatures in their motions is to be understood of them in their ordinary course For the Lord hath given proof of his Soveraignity in changing their course making the Earth to tremble Job 9 6. the Sun to stand still in Joshua's time Josh 10.12 and go back in Hezekiahs time Isai 38 8. The Rivers to run backward from the Sea Ps 114 5. and the Winds to blow as it were out of all Arts at once Job 1 19. And however many excellent and useful Observations concerning the Power Wisdom Goodness and other Properties of GOD may be drawn from all these Instances considered in themselves and by the help of other Scriptures where they are made use of as from the firmness of the Earth established upon nothing Job 26.27 to admire the marvelous power of GOD and be helped thereby to believe the most unlikely thing that he hath promised Isai 45 18 c. from the constant motion of that glorious Lamp of Heaven the Sun to be helped to believe the constant faithfulness of GOD in keeping the promises of his Covenant to his People Jer. 31 33 36. and 33.10 his Bounty Ps 84.11 and his speedy helping his People in straits Mal. 4.2 And from his ordering the motions of the Winds and Waters to be moved to believe how easie it is with him to restrain and punish his Enemies Ps 65.7 Amos 9.6 yet these things are not to be here considered as intended in these Instances which are only brought in to illustrate Mans frail and fading Condition as being much more vain uncertain and inconstant than that of the rest of the Creatures and we may be the more confirmed that this is the intent of the LORDS Spirit in setting down these Instances by considering that the Scripture doth frequently illustrate Mans frailty by these and the like similitudes Job 14.7 10. and 16.22 Doctr. 1. The whole company of Men and Women that are upon the face of the Earth are in a continual motion toward Death and Eternity whatever they be doing their course that way is never interrupted And therefore as every Man in particular should look upon himself as being shortly to bid fare-well to all his earthly Contentments never to meet with them again that thereby his heart may be weaned from delighting in them as his Portion that he may be moved to seek after that which will abide with him when he is gone out of this World Luk. 12 23. And in so doing may have true Comfort considering that neither his Sufferings in this World can be long 2 Cor 4.17 nor his Combat with his spiritual Enemies Rom. 16 20 nor shall he be long holden from the possession of his Blessedness Rev. 3.11 So likewayes should every one look upon another as passing away whether they be his nearest Friends or Relations in whom he hath most comfort that he may not idolize them 1 Cor 7 31. or his Enemies that he may neither envy their prosperity Ps 37.2 nor by fear of them be hindered in his Duty Isai 51.12 13. seing himself and they also shall so soon pass away For to convince Men of the Vanity and Insufficiency of all earthly Delights in order to their true Happiness the Spirit of the LORD doth here by a word of the present time represent the whole company of Men that live together at any one time upon the Earth as in a continual motion travelling away to another place to make way for others who are to come up in their stead One Generation passeth away and another cometh 2. There will be a continual succession of one Generation to another while the Earth and Time doth last that CHRIST may alwayes have a Bride and a Seed to serve him in the World the thoughts whereof as they
him from God and now being a penitent he judges his so doing to be nothing else but a taking hold of Folly I sought in my heart c. to lay hold on Folly 6. As Mens corrupt hearts left destitute of the special presence of Gods Spirit will incline them in some respects to the study of Wisdom while they are pursuing their Idols that they may manage their outward Affairs so as they may be the fitter to possess the sweetness they aim at in the injoyment of these Idols that they may be the more able to defend their way with shew of Reason to hide from others their defection from God and to keep their Reputation unstained So may the Lord vouchafe upon them even then the Exercise of Wit and Reason that he may make use of them to do somthing for his publick Honour before the World while they are doing him much dishonour privately and that he may ingage them the more when they come to themselves to employ their Wit for him For Solomon now estranged from the Lord while he was giving himself unto Wine and so laying hold on Folly was notwithstanding acquainting his heart with wisdome 7. Satan doth not at the first tempt Men to that hight of Wickedness which he intends to have them at afterward he will not only permit but incite them unto such a wise ordering of their carriage both in Civil and Religious performances as may hide from others the tendency of their way and silence for a time their own Conscience See 2 Sam 15.7 Prov 7.14 Counting it sufficient at first to get their Zeal in Religions duties abated and the delight of the heart drawen toward these things which may prove an inlet and occasion to further Temptations for thus was it with Solomon at the beginning of his defection from the Lord he sought in his heart to give himself unto Wine yet so as he acquainted his heart with Wisdom which may be understood both of his wise Managing the Affairs of his Kingdome and his visible respect to Religious Ordinances which afterward he shook off when he Established Idolatry 1 King 11.7.8 It is a great guilt in Men to allow themselves in every way of using lawful comforts which doth not desturb their Reason or make them incapable of manageing their civil Affairs and of ordering their External Cariage in Religious duties while in the mean time the bent of their heart is after their sensual satisfaction in the use of any Earthly delight though never so lawful for there is no ground to think that Solomon did so give himself to Wine that he turned a Drunkard or indisposed himself for managing his affairs Civil or Ecclesiastick in a prudent manner yea the contrary is intimated here while he saith that when he gave himself to Wine He was acquainting his heart with Wisdom and yet he saith now being a penitent that he was even then taking hold of Folly 9. A true penitent reclaimed from sin should impartially reflect upon and relate as is needful both how far he hath given up himself to pursue his Idols and what proofs of undeserved respect from the Lord he hath had continued with him and hath abused in the time of his defection that so he may be the more vile in his own Eyes the more thankfull to the Lord and ingaged now to imploy his wit and parts for him for Solomon being now a penitent relates both how far he gave up himself to his pleasures and how far the restraining Grace of God was imployed for him at that time not suffering him altogether to lose the Exercise of his Wisdome I gave my heart to Wine yet acquainting my heart with Wisdom 10. So easily are the sparkles of unmortified Corruption inflamed even with the very mentioning of sinful courses especially such as have much sensual pleasure in them that there is need with the mentioning of them to mention also the Folly Bitterness and hazard of them Therefore doth Solomon in the former words immediately subjoyn his Censure of his course as Madness to his expressing of his purpose to pursue his pleasures and here while he speaks of his giving himself unto Wine he calls it a taking hold of Folly 11. As there is some chief good to be attained in this life which every Man should seek after and do something every day of his Life for attaining to so nothing is to be esteemed that good but only that which Men may enjoy all their Days and which may be able to yeild them true comfort in all the variety of Conditions they can be in and this only the favour of God and fellowship with him in Christ by the Spirit is able to do Ps 34.12 c. For here Solomon supposes such a good to be and to be sought after while he saith till I might see what is that Good for the Sones of Men which they should do under Heaven all the dayes of their Life 12. Even these who have not only been determined and clear concerning that wherein Mans cheif good doth consist but have been long in posession and injoyment of it may be for a time so earnest in the pursuit of their sensual pleasures and so forgetful of what they have formerly found in fellowship with God that their chief good may be a seeking to them and any apprehensions they have of it may be that it is in these things that are most contrary to it For here Solomon expressing the end of his forementioned course speaks as a Man in the mist concerning that true good and as apprehending it to be in sinful delights such as Wine to which he saith he gave up himself while he saith till I might see what was that good for the Sones of Men which they shoud do all the dayes of their Life Verse IV. I made me great Works I builded me 〈◊〉 I planted me Vineyards V I made me Gardens and Orchards and I planted Trees in them of all kind of Fruits VI. I made we Pools of Waters in water therewith the wood that bringeth forth Trees VII I got me servants and maidens and had servants been in my house also I had great possessions of great and small cattel above all that were in Jerusalem before me VIII I gathered me also silver and gold and the peculiar treasure of Kings and of the provinces I got me men singers and Women singers and the â—â—ights of the sones of men as musical instruments and that of all sorts THis penitent Preacher having with grief related his former sinful purpose to pursue his pleasures he doth here reckon out what fair Advantages he had â—â—tting him for injoying as much thereof as any Man could expect to find or the choice and flower of all the Inferiour Creatures could yeeld unto him As. 1. His stately buildings of all Sorts which might serve not only for Commodious Habitation but for strengths against his Enemies and monuments of his power and greatness as may
article of time yet wicked men can neither act wickedness nor purpose it but in the time wherein God hath resolved to permit the same withdrawing his Grace which he is not bound to give for even of wicked mens Actings such as their persecution of the Godly and their wicked Plots and purposes may this be understood There is a season for every thing and a time for every purpose 4. Every Duty is not to be gone about at every Season but the due opportunity thereof to be carefully searched for by considering the general Rules of the Word especially what Duties such Dispensations call for Jam. 5.13 by praying for the Lords teaching to know the Times 1 Chron. 12.32 and laying to heart the sad challenge given to those that are ignorant thereof Jer. 8.7 For in reference to the Duty of man that would enjoy that True Happiness which he pointed out before as some of the following instances make clear this consideration may be taken as a direction to them to observe the Season To every thing there is a season and a time for every purpose 5. It serveth much for quieting the hearts of the Godly under all the sad changes of Dispensation that are in the World to consider that all these fall out in the Times and Seasons set and fixed for them in Gods Eternal Counsel who minded the welfare of His Own from all Eternity Jer. 31.3 And is ingaged to bring their good out of the worst that can fall out in time Rom. 8.28 And particularly to believe that enemies cannot so much as Plot much less raise up Trouble or Persecution against them but at the time wherein he hath foreseen it fit to Exercise them therewith 1 Pet. 4.17 Nor can their Tryals continue longer than His set time for expressing His favour again in their delivery is come Psal 102.13 For this according to the scope of the Book cannot but be taken for a consideration serving to hold off vexation from the hearts of the Godly and keep them in the chearful possession of their spiritual Happiness that To every thing there is a season and a time for every purpose under Heaven 6. This same consideration that God hath fixed a time for all things and purposes may serve to wean mens hearts from seeking Happiness in any thing beside himself seeing he hath in his hand the Time of their coming to enjoy these things the continuance and the removal of them beside that they can have but for a Season the enjoyment of any thing beneath the Sun For this according to the Preachers Scope may be also looked upon as a consideration to wean the hearts of men from seeking Happiness in things below To every thing there is a season and a time for every purpose under heaven 7. Gods providence reacheth not only to all Events and purposes within the Church where it is in a most special way exercised Psal 76.1 but to all the corners of the Earth and to Hell also Neither Men nor Devils Heathens or Infidels can act or plot against Him or his blessed People but at the Season and Times wherein it shall prove fittest for His Glory and the good of His Own For To every thing there is a season and a time to every purpose under heaven 8. One and the same Truth may have several Uses drawn from it For as this that there is a Season and Time for every thing fore-appointed by God serves to quiet the hearts of the Godly and make them careful to observe the Time so as it imports many changes in Time It serves to wean mens hearts from things Earthlie which can be enjoyed but for a Time Verse 2. A time to be born and a time to dy a time to plant and a time to pluck up that which is planted In this and the following Verses the Preacher giveth many particular instances wherein the Truth of the former Assertion of the Lords fixing of the Time and Season of every Event under the Sun is mainly to be considered and made use of And however some of these instances have a Truth in them in reference to mans Duty that there is a fit Season for him to do such and such things in which he ought to observe and make use of as is clear by instances of Mourning and Rejoycing Silence and Speech Yet all of them are mainly and the most part of them only to be understood in reference to the Lords fixing of the time of their being and consequently the manner thereof Nor are these instances to be taken for a full enumeration as if every thing the time whereof is fixed by the Lord were here reckoned out and no other thing but what is here particularly named were to be looked upon as having its Time and Season fixed But the purpose spoken of is to be understood of these and such like which clause is to be understood after them all seeing it is else where exprest in Scripture after such Enumerations Gal. 5.21 Only these are to be looked upon as the prime Dispensations of God in the World and mainly useful to be considered as they are timed and ordered by His Providence and being so considered are fit to work the Hearts of the Godly to Contentment under all changes and to wean the hearts of all from seeking Happiness in this life where such variety of changes are And they are put in pairs as deserving a joint consideration that when the one is called to mind the other which is in some sort contrary to it may also come to mind The first Pair concerning the time of Birth and Death is literally to be understood That the very minut of every ones entry into this World whether it be timely or abortive and likewise of their departure out of it by Death whether natural or violent is from Eternity fixed and cannot fall out sooner or later than God hath appointed The other concerning the Times of Planting and plucking up though they have in them a Truth in reference to mans Duty who ought to observe the time of such actions as may be held out under these expressions whether properly or metaphorically taken yet they are mainly to be understood of Gods Dispensation about Man along his life between his Birth and Death and particularly of his Planting and setling Nations and Churches and particular mens interests therein which are pointed at in the following Instances and his overturning the same again when he sees fit and that because the Scripture doth frequently express these particular Dispensations of Providence in the very same Terms that are here both in Threatnings Jer. 45.4 and Promises Jer 24.6 and 31.28 and likewise because these are the Dispensations wherewith the hearts of the Godly are most disquieted and therefore to look upon them as Timed and ordered wisely by the Lord serves much for quieting of them which is the Scope Hence Learn 1. It is not enough for Ministers to hold out clear and
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
outward man Thirdly That the time of these passions or affections here spoken of is both to be understood in reference to the Lords Dispensations and likewise to mans Duty and the Lords putting him to it viz. That as the Lord hath set times wherin He giveth matter and occasion of Grief or Joy more or less in His Dispensations so it is Peoples Duty to observe when and in what measure His Word and Dispensations call them to express the same Fourthly That however these instances be applicable to all men who live under such change of Dispensations yet it is safest to apply them in special to the Church and People of God among whom the Dispensations formerly mentioned are mainly remarkable Hence Learn 1. The Lord hath the sad and mournfull times of People set and fixed from Eternity when He sees it fit so to work that they shall have much matter of Mourning and when He intends to frame their spirits for it by suspending comfort or by pouring out the spirit of Grace and supplication that they may be prepared for comfort here and may long for the time when tears shall be wiped from their eyes There is a time to weep 2. There are degrees of the sad conditions of the Godly He doth not alwayes give them alike matter of Grief nor when they have doth He suffer their hearts to be alike weighted therewith for the One of these Words doth express a higher degree of Grief than the Other There is a time to weep and a time to mourn 3. The World and all the comforts of it can neither prevent nor mitigate the Mourning and Grief of People when the Lord sees it fit to exercise them therewith Nor can men bring it on for all their malice and power till the Lords sett time come which is here spoken of There is a time to mourn and a time to weep 4. It is the Duty of the Lords People to observe the time when He by His Word and Dispensations calls them to Mourn and Weep that they may rationally and willingly apply their hearts to that exercise it being a high provocation of Him and a forerunner of much woe to them not to Mourn and Weep when he calls them to it Isai 22.12 For this may be also understood of the time to be observed and made use of by His people There is a time to mourn and a time to weep 5. It is sometimes necessary for the Lords people especially when there is much terrour in His Dispensations of killing plucking up and breaking down formerly mentioned to express their Grief so as it may appear to others by their abstinence and chastening of their flesh Dan. 10.2 3. by their humble walking Isai 38.15 For the Words as was cleared in the Exposition signifie such sorrow as breaks out in signes and expressions so as it cannot be hid There is a time to weep and a time to mourn 6. The Lord hath also His own times set and fixed wherein he will fill the mouths of his People with Laughter and turn their Mourning into Dancing by making them see the performance of these promises which they could hardly believe Gen. 21.6 Healing their spiritual distempers Isai 2.5 6. Guarding their hearts against the vexation of affliction Job 5.22 giving them such clear foresights and sweet foretastes of their future Happiness that they cannot but skip for joy even in the midst of the worst that men can do to them Luk. 6.23 And sometimes by giving them deliverance from their troubles Psal 126.2 And when His time for making His People Laugh and Dance cometh the World cannot hinder it For There is a time to laugh and to dance 7. It is the Duty of the Lords People especially when His Dispensations are eminently comfortable to make conscience of rejoicing and of expressing the same in their words and carriage by their chearful walking running the way of His Commandements and inciting others to His praise for this concerning the time of Laughter and Dancing is also to be taken in reference to our Duty that the Time of His Healing Building and Planting formerly spoken of is to be observed and made use of by His People who should then express their joy as the Words signify There is a time to laugh and a time to dance Ver. 5. A time to cast away stones and a time to gather stones together a time to embrace and a time to restrain from embracing THe first Two of these Instances concerning the Time of Casting away and Gathering stones may be taken for a proverbial kind of speech made use of 1. To signifie the Duty of dependance upon Gods Providence and acknowledgment of Him who hath the timing of mens undertakings even their smallest matters in His hand 2dly The expedience of mens observing according to the revealed will of God the fittest seasons for their Actions And 3. To check and reprove the folly of men who slight Him and the observation of these seasons even in their smallest matters They may be also understood of the time of mens preparing materialls for any enterprise as minding them that they are so under dominion of Gods Providence that he can in His time make them undo what they have formerly done and either of these ways the sense is subservient to the scope to make men constant in dependance upon and acknowledgment of Him who hath the Time of all Events in His hand and doth direct men to time their undertakings aright As for the other two concerning the time of Embracing and refraining therefrom they are to be understood of the expressions of love whether from the Lord to His people which he gives and withholds only in His Own Times Cant. 2.6 Or among His People themselves Gen. 29.13 1 Cor. 7.5 It is safe to comprehend both seing the Scriptures cited express both in such termes and both are agreeable to the Scope for working the heart to submission under the changes of His Dispensations whose love is constant and to teach men Dependence upon Him for direction when to express their love to others and when to refrain therefrom Hence Learn 1. Men ought not only to depend upon God as the carver out of the times of their more weighty undertakings and these which seem to them of greatest concernment in the World and to observe carefully the right timing of these but they ought to do the same in the smallest matters For even of such may these instances be understood and so taken literally God must be looked unto even in such things as these There is a time to cast away stones and a time to gather stones together 2. When men are imployed in preparing materials for any of their Enterprizes in this World they should consider that they are so under the dominion of Gods Providence that He may soon make them meet with the time when they shall be necessitate to undoe what they have done of that kind that so they may keep their
them As for the other Two of Silence and Speech They are mainly to be understood in reference to Mans Duty of observing the opportunities of these as contributing much for his own Peace and preventing his own and others vexation Because under the like expressions the Scripture elswhere presseth the Government of the tongue for that same end Jam. 1.19 Hence Learn 1. The Lord hath a Holy Hand in the Rents and Divisions that are among men and hath the time of exercising them therewith set and fixed whereby He intends to correct and humble them for their not adhering to Him and His way and often to make way for some further stroake to be inflicted upon them thereby weakning them before their common enemy Isai 9.21 For with a provocked God There is a time to rent 2. The time of healing these Rents whether of Nations Churches or paricular Societies are in Gods hand and fixed by Him which He brings about especially when People Rent their hearts by Godly sorrow for these sins which have provocked Him so to Rent them Joel 2.13 And when He intends to give deliverance from these Judgments whereof these Rents were the forerunners Ezek. 37.16 And so He is to be acknowledged and intreated for this mercy as Paul doth in the behalf of a Rented Church 2 Cor. 13.11 For He hath fixed a time to sew 3. There are some seasons which the Lords People ought carefully to observe wherein they are to hold their peace and to refrain from speaking even that which is in it self good and might prove so to others As 1. When we are called to learn from others Job 32 7. 2. When men turn brutish and declare themselves incapable of profiting and the more inraged in their wickedness the more they are spoken to Math. 7.6 and so incorrigible that others can neither have access to deal with them nor with God for them Amos. 5.13 And 3. When the Truth hath been often before sufficiently asserted and cleared even to their conviction Math. 27.14 In which and the like cases There is a time to be silent 4. There are also opportunities of Speaking which all the Lords People ought to observe and make use of wherein they cannot without sin be silent as when they are called to give a testimony to known truth 1 Pet. 3.15 When they see their Brother sin and have opportunity to rebuke him Lev. 19 17. When they see him in affliction standing in need of a word of comfort from them 1 Thess 4.18 And when these that have a call to speak publickly to the Lords People are Born down Mal. 3.16 And especially there are times of Speaking to and instructing of these under their charge Deut. 6.7 And the Lord is to be depended upon for light to discern these particular seasons and for the matter and manner of Speaking in them Prov. 16 1. In all which and the like cases There is a time to speak Ver. 8. A time to love and a time to hate a time of war and a time of peace THe first Two of these Instances may be understood of the seasons which God hath fixed for manifesting His dominion over the passions and affections of men sometimes by turning them to Favour whom and when he pleaseth Exod 3.21 At other times again in His Holy Providence turning their hearts to hate these same Persons Psal 105.25 And so consequently of these seasons which He hath set for manifesting His love and just displeasure against the Children of men seeing the Scripture attributes to Him speaking of Him after the manner of man and in regard of His Dispensations A time of Love Ezek. 16.8 And of Hatred or Indignation Ezek. 22.24 The same Instances may be also understood of these seasons which men ought to observe for manifesting their Love and expressing their Indignation not against the persons but the sinful courses of others As for the other Two Instances of War and Peace They are to be taken for these seasons which the Lord hath set for manifesting His Displeasure against the sons of men by sending War and the consequents thereof upon them and for manifesting His Mercy toward them in restoring Peace to them again And likewise for these seasons which men ought to observe wherein to prepare themselves for and ingadge themselves in War and wherein again to apply themselves and condescend unto terms of Peace with their enemies The due observation and use-making of all which contributes much to that which is the Preachers scope to work the hearts of men to contentment under all changes of Dispensations considering that the Timing of all these is in Gods Hand Hence Learn 1. The Lord is to be acknowledged and depended upon as having absolute dominion over the passions and affections of all Men so as they cannot Love or Hate but at the times that He hath set nor can they manifest either Love or Hatred but as He pleases who doth by their Love or Hatred manifest His Own free favour or Just displeasure as He thinks fit and therefore His favour is to be sought above all things Psal 63.3 and His Displeasure only to be feared Psal 76.17 who hath fixed these times wherein men shall manifest their Love or Hatred and His Majesty shall thereby signifie His Own favour or Displeasure For There is a time to Love and a time to Hate 2. Although it be never lawful to Hate the persons of any no not of our greatest enemies Matt. 5.44 Yet there are some seasons wherein it will be lawful and necessary to express Hatred of their courses viz. when they are found hateful before the Lord and some seasons also wherein we will be called to carry our selves even toward these of our nearest relations as if we did Hate them to wit by forsaking them for Christ when we cannot injoy Him and them both Luk. 14.26 In which and the like cases There is a time to Hate 3. However the Lord be free of the sinfulness of mens undertaking and prosecuting of Wars seeing they do often propose other ends and take other means and ways for them than He approves of in His Word Isai 10.7 Zach. 1 15. Yet He is Commander in chief of all Armies and hath the Time of the rise and continuance of War in His Hand And that Time in Reference to His People is especially when they have much abused His Love and Goodness in peaceable times Hos 11.4.6 When they turn oppressors one of another and Covenant-breakers even in Civil Affairs Jer. 34.17 When they come to avow and defend their wickedness Ezek. 21.9.24 When they content themselves with the outward forme of Religion Jer. 6.20 21 25. When they sight the offers of the everlasting Covenant Lev. 26.25 And yet remain fearless of threatned Judgment Jer. 12.4.12 These being in Scripture made the procuring causes of War upon Peoples part may safely be taken for the signs of the time here spoken of There is a time of War viz.
in reference to Gods inflicting of it as a Judgment 4. As there are seasons wherein War may be lawfully undertaken by the Lords People As when their Religion lives and liberties are unjustly invaded 2 Chron. 20.10.11 And so the ground or cause of ingaging in War is just and necessary Jud. 2.12 13. And when they have probable means of prosecuting the same Luk. 14.21 So is it the Duty of the Lords People to observe these seasons and not to delight in War so as to anticipat the season thereof Psal 68.30 Nor so to love their ease as to refuse to ingage therein when Gods time comes Judg. 5.16.23 For of the season wherein men may and ought to undertake War this may be understood There is a time of War 5. As the Lord hath His appointed seasons wherein He maketh Wars to cease Psal 46.4 And so makes Peace in His Peoples borders Psal 147.14 which are especially when He hath humbled His People for these sins which have procured such a Judgment Isai 57.18.19 And sets them about the Reformation of their ways Hos 2.16 17 18. When the cup of Their iniquity who made War against His People is full Gen. 15.16 And Gods work intended by them is wrought Isai 10.12 So there are seasons also to be observed and made use of by the Lords People wherein they ought to condescend to terms of Peace with these against whom they did justly undertake War to wit When the end of their undertaking is gained and they may with Peace injoy truth and these outward liberties and priviledges which God hath allowed upon them For this hath respect both to the Lords Dispensation and to mans Duty There is a time of Peace Ver. 9. What profit hath he that worketh in that wherein he laboureth 10. I have seen the travel which God hath given to the sons of men to be exercised in it WE have heard of the first consideration serving to work the hearts of them that will take Gods way of seeking Happiness to contentment with their Lot and to wean the hearts of all from seeking Happiness in things Earthly viz That the time of all Events is in Gods Hand Here follow some further considerations to the same purpose The Second in order is held out in this Question What profit hath he that worketh in that wherein he laboureth Which is not spoken to condemn lawful diligence even about things earthly But the meaning of it is as was more fully cleared upon the like Words Chap. 1. ver 3 That there is no true profit in that sort of Labour which can render a man truely Happy or that will Abide and Remain with a man as the Word signifies of all his anxious toilsome pains as the Word translated To Labour signifies which he takes to make up for himself an earthly Happiness ver 9. The Third consideration is That God hath imposed upon all the Children of Men and none of them by all their wâ—t oâ— power can shun it this sore Travel even to wrestle thorow such various changes of Dispensations as have been formerly exprest so that there can be no true Happiness or Contentment attained if he be not looked unto who hath the Time of every sad or comfortable event in His Hand And this he sets down as a thing certainly known to himself in his own experience who had found several of these Times spoken of before go over his head and had observed the same in others beside him The fourth is That Gods end in this variety of Dispensations is good to wit That man should be exercised therein to keep him from setling upon this Earth as if Happiness could be where so many ups and downs are or that he may be humbled thereby as the Word Exercised most properly and according to the most frequent use of it in Scripture signifies ver 10. Hence Learn 1. However deluded sinners seeking their Happiness in things Earthly apprehend profit to be only in things of that sort and in nothing els Prov. 1.13 Mal. 3.14 Yet while men take not Gods way for Happiness they gain nothing by all their work which deserves the name of profit or Advantage seeing they lose Gods favour and fellowship and their own Souls What profit hath he that worketh in that wherein he laboureth 2. Nothing is to be reckoned the true Profit or Advantage of a mans work but that which is permanent and and will abide with him as nothing earthly can do only the Graces of Gods spirit abide in the exercise of them with the Saints in Death Prov. 14.32 And their good Works abide with them thorow all Eternity in the Gracious reward of them Rev. 14 13. For this word Profit signifies a thing Permanent or Remaining and concerning such a thing the Question is What profit hath he that worketh in that wherein he laboureth 3. Men that are most earnest in the pursuit of things Earthly are most slow and unwilling to consider what real Profit will redound to them by their pains and can very hardly be moved to Examine their Consciences seriously by puting this Question to them which if they did they might see that nothing deserving the name of Profit could be condescended upon and their Consciences might be forced to answer if they would weigh Profit in the Balance of the Sanctuary that they have none of it at all And therefore Christs Ministers should often urge mens Consciences with Questions to this purpose Concerning the abiding Profit or Advantage of their way For after the Preacher had put this to men in the beginning of this Book he comes here again to urge them with it What profit hath he that worketh in that wherein he laboureth 4. The Lord hath imposed this as an inevitable Lot upon all the Children of men which none of them though never so far advanced above the common rank of men can with all their wit or power eschew that they shall have a toilsome and wearisome life as the Words sore travel here signify wrestling thorow various changes of their condition that hereby they may be convinced of the insufficiency of created things and their pains about them to bring to them any True Happiness and so may be moved to imploy their Travel for some better things and to make sure a state that cannot be shaken for which cause it is that Solomon here offers this consideration This sore travel hath God given to the son 's of men c. 5. Although it increase the Anxiety of wicked men to consider that sad Dispensations are inevitable 1 Sam. 31.4 Yet it serves to work contentment and submission to the pleasure of God in the hearts of the Godly who know that all of these shall work for their good Rom. 8 28 For this consideration is held out to quiet their hearts under all changes This sore travel God hath given to the son 's of men 6. They who have a Calling publick to hold out the mind of God
he hath proposed to Himself even by these things which men act contrary to His revealed will and what ever be mens sinful ends and miscarriage who are Instrumental in the carrying on of these things for saith the Preacher I know that whatsoever God doth it shall be for ever 2. The believing consideration of this infallibility of eveâ—â—â— according to the Lords Eternal purpose and the standing under wherein He hath set them is a powerful 〈◊〉 â—o woâ—k the hearts of men 〈…〉 and 〈…〉 obedience to the Lord under all the changes of their life For Solomon offers it for this end as a â—racâ— experimentally known to himself and which haâ— that effect upon him I know that what God doth it shall be for ever 3. However man being dark concerning the Lords Working Job 38.2 anâ— yet conceâ—â—y of his own wit Job 11 1â— hath a quarrelling humour ready to censure what God doth and would have more mitigation in his tryals more sweetness in his comforts and somewhat of the Duration and weight of his Crosses taken away from them Job 7.19 Yet all the Lords Dispensations taken as they are without Addition or Diminution serve most for attaining His holy and wise Ends and if they were in the least changed they could not be so subservient as they are for attaining of them For in reference to the ends intended by the Lord the Preacher thus commends the perfection of His Working Nothing can be added to it nothing can be taken from it 4. Not only shall the Lords Dispensations for the substance and kind of them fall out unchangeably according to His mind but even for the quality and circumstances thereof they must be as He hath resolved There cannot be the least ingredient of more bitterness added to any of His Dispensations nor a grain weight of His allowed consolation taken from them by any creature For of the quality and circumstances of His Working may this also be understood Nothing can be put to it nothing can be taken from it 5. Man can never contentedly submit unto nor chearfully follow his Duty under the changes of the Lords Dispensations untill he do in some measure apprehend the absolute perfection of them in order to the Lords ends intended by them and when the same is seen it is sufficient for Working the heart to that frame For that they may be contentedly undergone and Duty followed under them all this is here held out to be considered that nothing 〈◊〉 be taken from them nothing put to them 6. One of the great Ends intended by the Lord in all His Dispensations especially His manifesting oâ— this that neither His Dispensations can be altered nor His Ends intended by them frustrate by man is that the fear of His name may be wrought in the hearts of men that under â—â—â—urable Dispensations they may fear to abuse His Goodness by turning it into wantonness Hos 3.5 Deut. 32.14 15. And under sad Dispensations if upon themselves they may fear their own weakness lest they repine on fainâ— and so make their hands stronger Isai 8.13 And if upon others for their sins they may fear the like sins and the like spâ—ake for them Psal 110.120 Act. 5.11 For saith the Preacher God doth it that is He times all these Dispensations and suffers them not to be altered in any thing and manifests the same here to men That men may fear before him 7. That fear which God intends to be wrought in His Own by His Dispensations is not a fear arising from the consideration of the bitterness that is in His Dispensations or the terror of instruments imployed in them but such as arises from the consideration of the Lord Himself set before the face of the soul in His Power Goodness Love and other properties of of His manifested in His Dipensations For He doth all that men should fear before him 8. Men that desire to be truely happy should be so desirous to have the fear of the Lord stamped upon their heart that they should chearfully submit 〈◊〉 the hardest of His Dispensations which he intends and may bless for Working and promoving that frame For this is to be looked upon as a motive to chearful submission eveâ— to hardest of Dispensations God doth it that men may fear before him Ver. 15. That which hath been is now and that which is to be hath already been and God requireth that which is past HEre are Two further considerations serving as motives to or Arguments for submission and contentment under the saddest of Divine Dispensations The Tenth in order is That the Lord in Exercising men with saddest Dispensations deals not with them in strange and unusual wayes And the Preacher holds out in Two expressions The one is That which hath been is now which cannot be understood of such extraordinary Dispensations as sometimes the Lords people had been under seeing the like were not in Solomons time nor of what the Lord may do in some singular cases to declare His Soveraignity by inflicting some strange and unparallelled Judgement upon a people or person differing especially for circumstances and degrees oâ— bitterness from what hath been before But the meaning is that in the ordinary course of Gods Providence men are exercised with no other sad Dispensations than the same for substance wherewith others before them have been exercised so that hereby the Preacher doth correct the mistake of these who think themselves singularly dealt with by every hard Exâ—â—cise and that the like hath never been before the other â—xpression And that which is to be hath already 〈◊〉 is to the same purpose only with this difference that by the 〈◊〉 â—er he doth correct their mistake who think the like of their Crosses hath not been before and by this he guards against the fears of uncouth and strange Dispensations for the 〈◊〉 seeing men have no ground to vex themselves with the expectation of such especially if they keep themselves in Gods way And because these are ordinarily to the Godly the saâ—â—â— Dispensations and most vexing in the inflicting whereof wâ—â—â—ed men are instrumental 1 Chron. 21.13 Therefore he adds the Eleventh Consideration to quiet hearts under these And it is of the Lords vindicating the wrongs of His People God requireth that which is past saith he The Word Requireth according to the frequent use of it in Scripture signifies To vindicat or Avenge Josua 22 23. Psal 9.12 the wrongs of People their oppressions and sufferings which are past And this exposition is confirmed by considering the signification of the last Word in the verse that which is past Which may be rendered as some translators do One that is opprest or him that is persecute and so the meaning is The Lord makes inquisition for and doth Avenge the by past wrongs of His opprest and persecuted People And this serves much for quieting their hearts under the hardest usage in the World It is true this expression God requireth that which
be known For such Questions in Scripture are used of such things as may be and are by some certainly known though considered by few Psal 90.11 And so by the Question he regrates Mens Ignorance of this truth and that few do seriously consider it which is both another evidence of their Brutishness that they consider the future state of their Souls as little as the Beasts do and likewise one chief cause why they provide so litle for it Hence Learn 1. The Spirits of Men are Immortal and after separation from the Body have a subsistence For having told that Mens Bodies return to the Dust as the Beasts do he speaks of their Spirits as yet existing and moving upward who knows the spirit of man that goes upward 2. God who is the Father of Spirits Heb. 12.9 in regard He doth create and immediatly infuse them into the Body Zech. 12.1 And orders all their motions while they Act therein Prov. 21.1 Hath also the absolute dominion and disposal of of them at His pleasure after their separation from the Body and they must sist themselves immediatly before Him to be disposed of as He shall think fit For which cause it is that the Spirits of good and bad are said to go upward 3. As there are but few of those who have Immortal Souls within them and so have power to reflect upon them that ever do seriously consider either the nature or future estate of their Souls or the necessity of their appearance before the Judge so their not considering hereof is both an evidence of their Brutishness and the cause why they choise not things of a higher nature for their Happiness than Beasts take pleasure in And why they carrie one toward another as Beasts do by their oppression for this question imports the thing known or considered by few and the same to be the evidence of mens Brutishness and oppression who knows the spirit of man that goeth upward 4. It is the consideration of the Immortality of the Soul of the Lords Dominion over it and especially of the joyfull motion of the Souls of the Godly at death toward God and Blessedness with Him that draws men to live in the fear of God and makes them affraid to hazard the loss of their Souls by provocking Him to whom they must go to be disposed of as he pleases For as a mean to restrain men from these wicked courses formerly spoken of he here leads them to thoughts of this That their spirits go upward 5. Mens ignorance and inconsideration of the nature and future estate of their own Souls is a thing to be sadly regrated by them that know and consider the same They cannot but pity such and bewail so great an evil as the cause of many others For so doth the Wise-man here sadly regrate mens Ignorance and Inconsideration of this Who knows the spirit of man that go's upward 6. The Beasts are not made for any further or higher end than to be useful and servicable to Man in serving his Maker to which man should be ingaged by the consideration of his preeminency above the Beasts and of the service he hath of them after which there is no more of them For when that is done The spirit of the Beast goeth downward or goes to nothing as their Bodies 7. Men may go to their Beasts and learn that which may be useful for their Souls and should be minded by them not to choise sensual pleasures for their Happiness seeing there is a difference between the future state of the one and the other The spirit of man goeth upward and the spirit of the Beast downward Ver. 22. Wherefore I perceive that there is nothing better than that a man should rejoice in his own works for that is his portion for who shall bring him to see what shall be after him FRom the former considerations of the Lords fixing a season for all Dispensations the certainty of His Judging Mens Injustice the Immortality of the soul and the like The Preacher draws a Conclusion which he saw did very clearly follow therefrom viz. That the highest Happiness attainable in this Life is to be had in a chearful following of Duty to God under all the changes of His Dispensations formerly mentioned For by a Mans own work wherein he should rejoice cannot be meant any thing in it self sinful though that be most properly a Mans own Work nor any Action of Man never so lawful being done in his own natural strength and not referred to a higher end than the attaining of an earthly Happiness seeing the Scripture expresly condemns Rejoicing in such things Jam. 4.16 and Solomon had before proven the same to be Vanity and Madness Ecles 2.10.11 But by his own Work is here meant a mans proper industry and pains in following the Duties of his general and particular Calling as means for attaining to that Happiness which God allows upon him in this life and that whereby he may honour God in his Generation and these are called his own Works Not because they are done in his own strength or for his own pleasure Glory or profit but because these only are the Works suitable to Men who have Reasonable and Immortal Souls and mainly because the renewed faculties of the Soul are the immediat Actors of them And so consequently this rejoicing in a Man 's own Work is not to be understood in opposition to Rejoicing in the Lord but to Rejoicing in what is sinful or unsuitable for Reasonable Creatures and marrs the comfortable use of what they have thorow the Blessing of God upon their own industry and pains attained unto and their chearful following of their Duty to Him which is here commended And this he presseth by Two Reasons First That this is a Mans Portion Which is not to be understood as if this were the furthest or sweetest that man hath to expect seeing that never entered into his heart 1 Cor. 2.9 But as it is the Lords allowance to Man a temporary reward of his Labour and the best recompence of his pains that he is capable of in this World The Second is That when a Man shall as of necessity he must which is implyed here leave all behind him there is no possibility of his returning to see or as the Word may be rendered to Enjoy any of these outward Comforts which is the force of this Question and therefore it is his best to use all as incouragments to a chearful following of his Duty to God From this we may Learn 1. That all the Exercises of Mens wit in the discourses of their mind and meditation upon the Lords Dispensations ought alwayes to resolve in some practical Conclusion for engadging their hearts to such Exercises of Piety and Holiness as many honour the Lord and to chearfulness in going about these else our contemplations and discourses though never so clear and satisfactory are vain and fruitless in order to the promoving of our True
Happiness For here Solomon from his former Observations which he had painfully gathered by much meditation for clearing of his own and others minds concerning the Lords Dispensations draweth this practical conclusion whereby he commends to his own heart and others a chearful going about of Commanded Duties for the honour of God Wherefore I perceive that there is nothing better c. 2. Although the best Actions that the best of Men can perform have in them a sinful mixture and so yeild alwayes some matter of shame and Humiliation Isai 64.6 Yet it is possible for a Child of God to attain to such a way of going about his Duty as that he may have Joy and comfort in what he does so far as he finds the spirit of God inabling him for these Duties which are far above the reach of his natural Abilities and so His Works evidence the spirits Gracious Indwelling Ephes 3.16 In so far as he is made to intend mainly the Glory of his Maker in his works and so hath it made clear to him that he and his Works are acceptable 1 Pet. 2 5. and 4.11 This is both the Lords allowance to His Own and it is there Duty to study the attaining of it For this is it which is here commended That a man should rejoice in his Works c. 3. Though none are to rest upon any measure of Grace or comfort they have attained in this World Philip. 3.12.13 Yet when the Lords people are by His Grace holden to their Duty with some measure of chearfulness they ought then to Judge themselves arrived at the hight of that Happiness which for the kind of it is attainable in this life seeing they may be sure in that way to have many a comfortable meeting with God to strengthen them for more Work and increase their Joy in Himself Isai 64.5 and in that way they are to hold on and not to look for rest from that Labour while they are here For in this sense There is nothing better for a man in this Life than that he should rejoice in his own work 4. Although the good Motions and Actions of the Godly are to be attributed to the Lord as the prime efficient of them Philip. 2.13 Isai 26.12 Yet in regard the renewed faculties of the Soul and the outward man sanctified for that end are the immediat and formall Causes and instruments of these Works and that they are no less rewarded by Grace than if they were done by mans own strength yet they are properly called mens own Works And to call them so and Rejoice in them also in the sense formerly mentioned is consonant to the Scripture Gal. 6.4 Which refutes them who say Gracious Actings are not the Believers but Christs and His Spirits in them There is nothing better than that a man should rejoice in his own works 5. Although the full reward of Well-doing be reserved for the other Life yet there is some portion or part of it as the Word signifies let out in the mean time so much as may make Men hold chearfully on in their duty under the saddest Dispensations they may meet with even that Joy in the Holy Ghost and Peace that passeth Understanding from their discerning of the Lords enabling them to follow their duty and of His acceptance of them and it For saith Solomon That a man should rejoice in his labour this is his portion That is It is a begun Reward a temporarie Recompence of his Labour and Pains 6. Though Man had never so large a measure of the Things of this Earth he should never esteem himself to have got his Portion which God allows upon him till he find himself enabled by special Grace to go about his duty in the strength and for the Glory of Christ and so as he may have some measure of true Joy in confidence of the acceptation of his Person and Works and he that hath attained to this were his measure of things worldly never so small he should count himself to have his Portion which is better than all other things on Earth For That a man should rejoice in his works this saith the wise Man is his portion 7. While Men are strangers to this chearful following of their duty which is truely their portion here they will be no less anxious and earnest in pursuing things earthly and heaping them up for the future than if they were either never to part with them or after Death to come back again and enjoy them For this Question speaks to Men whose practice is such as if they were led by this Principle that they should return to see or as the Word signifies to enjoy what they once left behind them at Death Who can bring him to see what shall be after him 8. The Consideration of Mans short continuance with and the certainty of his parting from all his earthly Comforts and of the impossibility of his returning to them after Death should not make him abuse them by excess of delight in them as sensual Epicures do 1 Cor. 15.32 yet it should stirr him up to take his allowed Comfort in them and to use them for chearing of his Heart in serving of his Maker so shall he be Sure his Works shall follow him when he rests from his labour though he come not back to see or enjoy them here For there is an Argument to commend chearful following of a Mans duty by taking the comfort of the Creatures imported in this Question For who shall bring him to see what shall be after him CHAP. IV. The ARGUMENT SOLOMON in this Chapter goeth on in pressing that great Work and Exercise of a Christian Mortification to the World thereby drawing off Mens Hearts from the pursuit of an earthly Happiness and encouraging them to a conscientious Submission under the greatest pressure of outward Troubles which he inforceth by several Motives or Arguments being so many of his own Experimental Observations The 1. whereof is That in his renewed and serious Consideration of things he found it ordinary in the World that proud and wicked Oppressours prevailed and were very prosperous And that the Saints were kept in a very sad and comfortless Life under them ver 1. which made him not only commend the state of them who by Death were beyond the reach of such Miseries and Snares as preferable to the state of them who by their life were yet exposed to them ver 2. But also to prefer the case of them that are yet unborn who have neither seen nor felt these Troubles and Temptations unto both the Dead that once were and the Living that yet are under them ver 3. 2. That the best Entertainment that Mens diligence in following that which is good doth ordinarly meet with in the World though it may be some expect better is Hatred and Envy even from those from whom in regard of their Obligation and Relation it would be least expected which he censures as a sinful
in a special way present with them while they are Oppressed and suffering for Righteousness sake 1 Pet. 4.14 Yet in their sad condition they have often few or none among Men to be comfortable to them even of these whose Relations and Ingagements tye them most strictly thereunto Which flows from the want of the Fear of the Lord that puts Man to these Duties which Mans Law presseth not Job 6.14 Such as this is of sympathie and fellow-feeling and the expressions thereof and from the fear of Oppressours least respect to the Oppressed may bring themselves to their condition 1 Sam. 23.11 12. And likewise from the Lords Gracious purpose to try His own compleatly and make them seek after and set a great value upon Divine Consolations For to the mourning Oppressed there was no Comforter to wit among Men. 5. It is not only the duty of these that are Fellow-sufferers to sympathize with and be comfortable to one another but also and especially of those who are in Tranquillity to sympathize with these that are under Oppression and incite others to do the same For Solomon who was in much prosperity the most part of his time and while he was writting this Book Eccles 2.25 speaks here as a tender hearted Sympa hizer with the Oppressed and calls upon others to look on them with pity and to be comfortable to them while he saith Behold the tears of the oppressed and they had no Comforter and again They had no Comforter 6. The Lord is pleased not only to suffer cruel Oppressours to have external force at their Command and abundance of Furniture for accomplishing their cruel Designs but likewise to have strength of Body and vigour of natural Spirits for that end until His Work about His People be perfected by them and the Cup of their Iniquity be full For all these are in the signification of this Word Power which he saith Is on the side or in the hand as that other Word is of their Oppressours And upon the part of their Oppressours was Power 7. The consideration of all the Oppressions and Power of Oppressours under the Sun and the sad and comfortless case of the Oppressed which is the ordinary lot of the Church ought to wean Mens hearts from this Earth make them die to the delights thereof and banish the apprehension of finding Happiness in it where such usage is ordinary and make them long for that Morning when they shall have dominion over their Oppressours Ps 49.14 For that Country where Righteousness only dwells 2 Pet. 3.13 For the New Heavens where all Tears shall be wiped from their Eyes Rev. 7.17.21 4. And for the heavenly Canaan where none of a cursed kind can be For in order to these ends Solomon describes the ordinary Tragedies that are acted upon the Stage of this World to alienat Mens hearts from the imagination of Happiness in it I considered all the oppressions under the sun and behold the tears of the Oppressed c. Verse II. Wherefore I praised the dead which are already dead more than the living which are yet alive III. Yea better is he than both they which hath not yet been who hath not seen the evil work that is done under the Sun THE Preacher here shews what effects the consideration of those grievous Oppressions mentioned in the former Words had upon him As 1. That he commended the state of them who have by Death escaped the sight of such Dishonour to God and the feeling of such Miseries as much to be preferred to their state who are pyning away under them and exposed to manifold Temptations of whom no better can be said than that they live and that is All. Yea 2. He preferred the state of him who is not yet born both to the state of them who have wrestled thorow these Miseries and them that are yet in their passage because such a one hath not seen or as the force of the Word is hath not felt the miseries nor been exposed to the Temptations that are in this World This seems to be the literal and safest sense of the Words and according to it these Objections which may arise from the Expressions may be easily answered As 1. If it be enquired How doth Solomon's praising of the Dead more than the Living agree with the Saints praising of the Living more than the Dead Isai 38.18 19 Ps 6.5 The Answer is In these places the state of the Dead as wanting opportunity of Praising and Glorifying God is compared with the state of the Living who have it and so this is preferred to that Here the state of the Dead considered as setting man above the reach of temporal Miseries and Temptations is compared with the state of the Living exposing them to both and so the preference may be contrary And 2. If it be again urged how can the state of him that is not yet born be preferred to the state of those that are Dead seing the Godly that are in Blessedness have escaped these Miseries and Temptations which he that is to be born is to be exercised with The Answer is the same in substance that he compares the state of not being at all with the state of being Miserable and exposed to Temptations abstracting as it were from the future and eternal state of Men that thereby he may express the holy Indignation and Grief he had at the sight of Gods dishonour and His Peoples Misery Doctr. 1. Although it cannot consist with right Reason much less with true Piety to desire Death or undervalue Life because of the Miserie 's incident to it seing a rational Life is one of the greatest of meer outward Blessings whereunto all the rest are subservient Mat. 6.25 and which may compense by the worth and good use which may be made of it all the Miserie 's incident to it Lam. 3.39 yet in order to the escaping of these great Evils the sight of God's Dishonour and His Peoples Misery the hazard of being assaulted and overcome with these Temptations which are worse than Death and in order to the obtaining of perfect freedom not only from Misery but from Sin and Temptations and of the full enjoyment of God's presence Phil. 1.22 Natural Life may be safely undervalued and Death praised and preferred to it In which sense we may safely conceive Solomon here to speak thus Wherefore I praised the Dead which are already Dead more than the Living c. 2. Mans life for the most part in regard of the Miserie 's incident to it and the sad Spectacles that are in it is but a begun Death a languishing and pining away a continual moâ—â—n toward Death so should living men look upon themselves that they may mind the certainty of Death and prepare for it For Solomon so compares the Dead and the Living as if the Living were a Dying I praised the Dead who are already Dead more than the Living who are yet alive And that is all 3.
are ordinarily in Solomons Writings set forth by the name of Fools to wit That they give up themselves to Idleness and rather compose themselves to do nothing than expose themselves to the Worlds Envy and this is set forth by the folding of the hands Whereby is meant both mens deserting of the Duties of their Ordinary Calling and likewise their shaking off of their pains in Religious Duties by reason of discouragement because in stead of the applause they looked for they meet with mens Envy For the Scripture by this and the like expressions of Folding or Suffering the Hands to hang down expresseth both Idleness of all sort and sinful discouragement of Spirit Prov. 6.9.10 Heb. 12.12 Next he sets forth the woful consequence of mans giving up himself to the neglect of his Duty calling it an Eating of his own flesh which is as much as to say he proves cruel to himself and to these whom he should love as his own flesh an enemie to his own true peace which he might have by his Activity in his Duty notwithstanding of the Worlds Envy and so in effect is no less cruel to him self than if he did eat his own flesh Ver. 5. Thridly He gives a farther consideration serving mainly to work contentment under Oppression to wit That the Little left to the oppressed Godly is much sweeter and more advantageous as the Word translated Better signifies seing it hath the peace of a good conscience with it than never so much to the Covetous Oppressours who have no less toil of Body and Anxiety of Spirit in keeping and increasing their wealth than if they had nothing at all and therefore it is the wisdom of them that would have true Contentment to hold on in their Duty notwithstanding of the envy and oppression of the World Hence learn 1. Men void of the saving knowledge and of the fear of the Lord will not readily abide at their Duty when they meet with opposition and discouragement therein from the World and get not that poor reward of Worldly applause and approbation which they expected For when the Fool seeth this that for every Right work a man is envied of his neighbour then he folds his hands together and sits by idle and discouraged as the expression imports 2. He that forsakes his Duty for fear of others Envy is a Fool in Gods esteem seing the Lords approbation and reward is sufficiently able to make up all that others Envy can bring upon him for so doth Solomon design the man who deserts his Duty for others Envy The Fool folds his hands together 3. Although the Godly may he found sometimes in the posture of Idleness Security and Discouragement as well as the Wicked yet do they not give up themselves willingly and resolvedly to that way as if it were needless for them to do otherwise For it is here given as the proper Character or Description of the Wicked The Fool foldeth his hands together 4. Albeit the Godly have the Lords assurance for a competency even of things Worldly Psal 84.11 Yet it is the Lot they may look for by reason of the Worlds Envy and Oppression of them for following of their Duty to have but an Handful or a very small portion of things Worldly For while he commends their allowance he calls it an Handful and yet it is a Satisfying Measure as the Word is in the Original They must thank God for one Handful after another and not be vexed though they have but an Handful 5. As true contentment is consistent with a very mean portion in the World while the same is seen to be from the love of a Father Matth 6.32 and accompanied with abundance of the True Riches Jam. 2.5 So it is this Contentment which makes a mean Portion of Worldly things both sweeter and more profitable than never so great abundance of the World without it Better is an handful with contentment than both the hands full c. 6. Abundance of the World even as much as men can hold with both their Hands cannot satisfy them without peace with God and their own consciences they have nothing but toil of Body and Vexation of Spirit by their Cares to increase and Fears to lose what they have as is imported here while it is said Better is an handful with Quietness than both the hands full with Travel or as the Word signifies Wearisome and wasting Labour and Vexation of Spirit Ver. 7. Then I returned and I saw vanity under the Sun 8. There is One alone and there is not a Second yea he hath neither Child nor Brother yet is there no end of all his Labour neither is his eye satisfyed with riches neither saith he for whom do I labour and bereave my soul of good this is also vanity yea it is a sore travel THe third consideration serving to draw mens beâ— from seeking Happiness in things earthly is concerning the woful case of those who have chosen Mammon for their God And in seting out this he doth First by way of Preface shew that he bended his thoughts another way to wit from the Slâ—thful who had given over diligence to the Covetous Wretch who is all business about the World and findes his course vain sinful and empty of true satisfaction Secondly he describeth the Covetous 1. By his Solitariness he is One alone and there is not a Second without Child or Brother He supposes him to have none either by a direct or collateral Line descending from him to whom he might leave his substance Which is not to be understood as if every Covetous man were so or as every One who is thus alone were Covetous But the meaning is that such is the nature of that sin of Covetousness that he who is under the power of it though he have none of these Relations which tye men to diligence in some lawful imployment 1 Timoth. 5 8. he is not the less taken up with his idol Mammon 2. He is described from his boundless excessive pains there is no end of all his Labour to wit while he hath time or strength he doth out of measure or Infinitly as the word is translated Joh. â—2 5â— lay out himseif in pains about things earthly 3. From his insatiable desire after more his Eye is not satisfied By the Eye is meant the desires of the Soul 1 Joh. 2.16 These are not filled with more than abundance as the Word Riches signifies 4. From his want of Consideration and of the right use of Reason He is so intent upon and so transported with the love of his God Mammon that he cannot admit of these Considerations which are most obvious and might abate his earnestness in pursuing after Riches As 1. He communes not with his own heart for whom he is heaping up his Riches And 2. He considers not how great a Loser he is by his carriage depriving himself both of the comfortable use of outward Enjoyments and of sweet Communion
true Riches It not only draws much misery upon Men at the last but hath the punishment of it often in its bosome as is clearly asserted in this censure of that Course This is vanity yea it is a sore travel Ver. IX Two are better than One because they have a good Reward for their labour X. For if they fall the One will lift up his fellow but wo to him that is alone when he falleth for he hath not another to help him up XI Again if Two ly together then they have heat but how can One be warm alone XII And if One prevail against him Two shall withstand him and a threefold cord is not quickly broken SOlomon having described the Covetous Worldling from his affecting a solitary Life least any might share of his Riches wherein he placeth his Happiness He doth here take occasion to point out and commend the benefit of Society And though what is here spoken of it be applicable to any lawful Society whether Conjugal Military or the like yet considering Solomon as preaching to the Church it cannot but be most safe and useful to apply the same to Christian and Religious Society and what he speaks to the Commendation of it will be the clearer if we conceive him at the direction of the Spirit of the Lord making use of the similitudes of Fellow-labourers about one Employment Fellow-souldiers in one Warfare and Fellow-travellers in one Journey as all Christians are And First He asserts that Society is to be preferred to Solitariness while he saith Two are better than One the meaning whereof is That two or moe concurring about any commanded Duty are in a better case they have more comfort and advantage as the Word Better signifies if they improve their Society aright than either of them could have being alone Next He giveth Reasons hereof by setting down particularly several of the Advantages to be had by Society rightly improven and some of the Disadvantages of the want of it He speaks of the Advantages in the future as things that will fall out not as if they would alwayes be found even in the best Societies but hereby expressing according to the ordinary Language of Scripture what is Man's Duty and what one Christian may expect as the benefit of anothers Society and what will be found when Society is blest and rightly made use of The fiirst Advantage is that They have a good Reward for their Labour whereby is meant That though their mutual help and encouraging one of another their Work hath better success and so their Reward from Grace shall be greater than if each of them had been wrestling alone at their Duty neglecting to take the help of another The second Advantage is That if they fall the One will lift up his Fellow the meaning is If Either of them fall into Trouble or by the power of temptation into any Sin or Errour by the Blessing of God upon the right use of Christian Society the fallen may recover or if they both should fall as it is in the Original their Falls may be not alike hurtful the one may soon recover himself and help up his Companion To which Advantage he subjoines the Disadvantage of the want of Christian Society Wo to him that is alone whereby is meant no more but that he is in a dangerous and sad condition who when he falls into Trouble or Sin hath none to help or endeavour his recovery especially if for base and sinful Respects he have voluntarly chosen to be alone The third Advantage of Society is held forth under the similitude of two Travellers who lodge and ly together all night for the Word translated to Ly is used of Dwelling Lev. 26 6. and of being Sick Ps 41.8 and so seems not to be taken Properly but Metaphorically for Cohabitation or mutual Society especially in an afflicted Condition Then by their having of heat is meant their mutual imparting of Comfort and Strength one to another in their lawful undertakings especially under Afflictions and with this he joins the second Disadvantage of the want of Society How can One be warm alone He means it will prove a great difficulty for One to have comfort or encouragement in his course who hath none of the Lords People to assist him The fourth Advantage is That if any Christian have the worse in his Combat against Temptations or wrestling thorow Difficulties he may expect Help and Victory by the Blessing of God upon his using of the Society of others And the fifth Advantage which may be taken for an illustration of the former set forth in a proverbial speech is That the joint strength of Christians shall not easily be prevailed against and so Society may be blest to prevent the hazard implyed in the former Advantage Hence Learn 1. Although it be always much better to be Alone than in wicked society Ps 1.1 and sometimes better to be Alone than in the society of the best as when we are called to secret Duties Mat 6.6 yet for the comfortable and successful performance of common and weighty Duties and bearing of great Difficulties the Society of the Godly is a great Advantage The Lord who alone is Self-sufficient hath not given to any one such a measure of Light or strength as can put them beyond the necessity of making use of others but would have every one to seek help from and every one willing to give help to others Therefore is society here commended Two are better than One. 2. As no lawful Employment rightly gone about shall want its own Reward which may be lawfully eyed by the Lord's People for their encouragement so the improving of Christian Society for our furtherance in duty hath a special Reward not only after time but even in this Life Hereby His People may expect to be sharp'ned and have an edge put upon them in their Duty Prov 27.17 to have incouragements from others against Difficulties 1 Sam. 23.16 and fresh supplies of the Spirit drawn from Heaven to each other by their mutual Prayers Phil. 1.19 and so both their work is furthered and their future Reward ensured For this is the first Advantage of Christian Society They have a good Reward for their labour 3. As none of the Children of the Lord are beyond the hazard of falling either into Sin or sad Afflictions while they are in their Journey to Heaven so their Falls of what sort soever must not make others of His People desert them but then especially to prove their Affection to them by studying to support or restore them And it is a great Mercy for a Man fallen into Sin or Misery to have One who will endeavour to Lift him up again For as the hazard of Falling is here imported to be common to all the Lord's People so the duty of each of them to another is holden out also For if they fall the One will lift up his fellow 4 Although it be the Lord alone
who is the Principal Efficient of preserving his own from falling and restoring them after their falls Psal 145.14 Yet he makes use of some of his people as instruments in his hand to restore others fallen beside them For if they fall the One will lift up his fellow 5. It is mens sense of their being prone to Fall and unable to recover themselves without help when they fall which makes them of Uniting and Sociable tempers as is implyed in this advantage commending Christian Society if they fall the One will lift up his fellow 6 Athough the Children of the Lord are never left all alone having his presence even under their falls Heb. 13.5 And so cannot but be blest even when they want human help yet ought they to look upon their being deserted of others of his people as a great disadvantage For to them especially is this here spoken that thereby they may be stirred up to make sure his favourable presence with them and make use of the help of others when they may have it Woe to him that is alone 7. It is a Woe indeed and a sad Judgement upon wicked men to be left alone under their falls when they have rejected profitable Society in the day of their prosperity or carried themselves so basely that the Godly abhorr their Company or provocked the Lord not only to leave them destitute of his own presence but to take away from others all pity toward them for of them especially is this verified Woe to him that iâ— alone c. 8. The Children of the Lord should so entertain his Spirit and labour to have his Graces Love Fear and the like in such vigour in their hearts even under the sadest condition they can be in that they may impart heat and warmth unto others for it is here implyed that if they be together they should warm one another if Two lye together then they have heat 9. Although the Lord may and ordinarly doth quicken the hearts of his people by keeping his Graces lively in them and giving them much comfort in their solitary and afflicting condition which he carves out for their Exercise and Trial Psal 63.1 3. Yet if they neglect to make use of Christian Society when they have it and when he allows them to draw comfort and encouragement therefrom they may expect their condition shall be very sad when they are deprived of it But how can One be warm alone 10. As the Children of the Lord may expect many assaults in their Christian courses and may be also sometimes prevailed against so those who have any strength are bound to imploy it for the relief of others who are in Combat and like to be foiled and ought not to desert their Fellow-souldiers being ingaged in a good quarrel though they prove weak whether they be assaulted or prevailed against by outward enemies 2 Sam. 10 11. or Spiritual Gal. 6.1 For their being assaulted and prevailed against is here supposed and the Duty of others to withstand the Evil One or any of his instruments is also held forth as the advantage to be expected by Christian Society if One prevail against him Two shall withstand 11. As the Union of the Children of the Lord among themselves should be so strict as their Adversaries may lose hopes of breaking one of them except they break all so when the Lord doth unite them and keep them so it will be no easy matter for their most powerful enemies to prevail against them For this proverbial speech holding forth the advantage of Christian Unity and Society contains a benefite larger than the former and prior to it A threefold cord is not easily broken Ver. 13. Better is a poor and a wise Child than an old and foolish King who will no more be admonished 14. For out of prison he cometh to reign whereas also he that is born in his Kingdom becometh poor HEre is a fourth consideration offered to men to wean their hearts from the apprehension of any Happiness in this Earth and it is concerning that Vanity which ordinarly attends Worldly Greatness wherein the men of this World often place their greatest Happiness And this he sets forth by comparing a Poor and Wise-Child with an Old and foolish King By the Poor and Wise Child is meant any one of a mean and contemptible outward condition who yet is endued with Wisdom from above and so is subject to the Counsels and admonitions of the Lord in his word And by the Old and Foolish King is meant any one advanced to Eminency and Worldly Greatness who being destitute of saving Knowledge and long spared in an evil course is now become incorrigible and will not be Counselled or admonished by others The former to wit the Mean and contemptible One Solomon preferrs to the latter and commends him as in a far more happy condition than the other for all his Greatness And this he proves by the Lords Dispensations about the one and the other which are sometimes found to differ As for the Poor and Wise Child his wisdom is blest to advance him from an abject and miserable outward Condition whereunto such an one is often brought under wicked Rulers even to Dignity and Greatness in the World And for the Old and Foolish King who was born in his own Kingdom and so born Heir of a Crown by his Folly and Obstinacy he is in Gods displeasure brought to Misery Now these events are not to be understood as if they did always so fall out to persons so qualified seing it is clear that many of the Godly may remain in a despicable and afflicted condition so long as they are in the World and many wicked men in Eminency may carry their Riches and Greatness to their end with them But the meaning is that there are in Scripture and have been in all ages frequent instances of such Dispensations as is clear in the example of Joseph a Poor and Wise Child brought out of Prison to Reign and of Pharaoh Jehojakim Zedekiah and others Old and Foolish Kings who would not be admonished brought down from their Dignity to great Misery And it may be Solomon hath here an Eye to the Lords different Dispensations with his own Father and with Saul to both of whom the Descriptions here do in some sort agree which proves sufficiently that Happiness is not to be placed in Worldly Greatness by reason of the Vanity both of Sin and Misery incident to the same Hence Learn 1. Although youth be ordinarily Rash and Inconsiderat 1 Cor. 14.20 Inconstant Eph. 4.14 And easily led away by bad Counsell 2 Chron. 13.7 All which are contrary to true Wisdom Yet may the Lord be pleased to Communicate his Wisdom to them in a greater measure than he doth to Aged and Experienced men who are not therefore to intertain such a suspicion of young mens rashness and folly as to expect no good Counsel from them For Solomon supposeth that the Lord may
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
vexed with the thoughts of his by-past crosses or solicitous how to wrestle thorow his future And that because while he follows his present duty chearfully taking the Lords allowance of outward comforts for that end the Lord will answer his Prayers and pains by giving him spiritual Joy and making his heart glad in himself and his allowance to him Hence Learn 1. Not only do the Lords people stand in need of direction how to go about Religious performances but likewise how to use aright their common Comforts even their meat Drink and other refreshments of that nature considering that they are in hazard to be taken with many snares in these and that there is Communion to be had with God in the right use of them as well as in Acts of immediat Worship And therefore it is a necessary part of a Ministers work to direct peoples carriage herein And people as they love their own peace should study the right use of these things For after Solomon hath taught the right manner of worship in the first part of the Chapter he comes here in the last to set people upon the right way of using their common mercies Behold c. It is good for one to eat and to drink c. 2. Christ's Ministers should be no less careful to point out the lawful liberty of the Lords people and shew them how large his allowance to them is even in the use of outward comforts than to shew them the hazard of inordinat love to and excess in the use of these things and consequently the Lords people should be as careful to know and take their allowance in the holy and chearful use of Creature comforts as they should be attentive least they exceed in their love of and delight in them considering that Satan studies to drive them from one extream to another And as he takes occasion from their lawful liberty to drive them to excess So from the Doctrine of Mortification especially when it is strained too high or not qualified with the Doctrine of Christian Liberty in the use of lawful comforts either to make them look upon Religion as a severe and rigid task prejudicial to their natural life and the comforts of it Or to make them without Ground scrupulous and with fear and doubting to use these things which if they knew the Lords allowance and the right way of using them they might use with a quiet and good Conscience Therefore the Spirit of the Lord after he hath directed Solomon by many Arguments to disswade from the inordinat love of Riches in the second part of this Chapter he brings him in the close to commend the Holy and comfortable use of the Creatures Behold that which I have seen it is good and comely for one to eat and drink and injoy Good c. 3. Though the pretence of the best mens Experience of the good of any course be a very slender commendation of it if there be no farther seing men are so easily deceived Yet Ministers should put truths they hold forth to the Trial of their own Experience and should be very careful Observers what true advantage may be found in any course or practice they commend that they themseves may taste of it and see it and so may with greater Zeal and confidence call others to try the same and their commendation of it coming thorow a heart seasoned with the sweetness thereof it may be the sweeter to them that hath their senses exercised For so doth Solomon here commend this way from his own Experience Behold that which I have seen it is good and comely c. 4. Though nothing lower than the injoyment of the Ever-blessed God be a mans chief good yet there is a subordinat inferiour Good in the right use of the most common comforts of this life such as Meat Drink and the like in so far as the same are used to keep the Body in health and strength and to chear the natural Spirits in doing the Lord service For Solomon saith he saw this that it is good for a man to eat and Drink c. to wit in this sense and for this end 5. As the hearty chearful and holy use of allowed Creature comforts is a thing that beautifies Religion and makes Christians lovely to Onlookers so are they bound to study the same for that very end and not to look only to what is good for themselves but also to what is Comely to others or may allure and gain them to fall in love with the way of Religion For Solomon here commends the Holy and chearful use of allowed comforts from this that as it is Good to the person so using them so it is Comely to others Behold saith he that which I have seen that it is good to wit for a mans self mainly and Comely or as the word signifies Beautiful namely in the sight of others that a man should Eat and Drink and injoy the good of his Labour 6. Though some be exeemed from Handle-Labour or servile imployments 1 Cor. 9.6 yet there is no man exeemed from Labour of one sort or other nor can any chearfully and with a good Conscience take the comfort of Gods Creatures who being in a capacity to Labour and having the opportunity thereof neglects the same and so loves to live upon the good of other mens Labours and not his own for saith Solomon It is good and Comely that a man should Eat and Drink but in so doing he should see that he Injoy the Good of his own Labour which He takes under the Sun c. 7. As there is no day of a mans Life wherein he is able to Labour excepting the days which are the Lords to wit the Sabbath and other days set a part for his Worship wherein he is exeemed from some lawful and honest Labour So mans Painful Labour as the Word signifies is only during this Life under the Sun his rest from his Labour is above the Sun whether his Works shall follow him For saith Solomon It is good for a man to Eat and Drink and injoy the Good of his Labour which he takes under the Sun all the dayes of his Life 8. As every day of a Mans Life should be taken for a new Gift of God and so should be spent in Honouring and serving him so all the Good which he Injoys of his Labour should be looked upon as a Gift of God also though the same be acquired by never so much Labour of his seing the strength to Labour and the success of Labour is from the Lord for this clause which God giveth him may be safely referred either to the Good of his Labour which he takes or to the days of his Life under the Sun wherein he Labours and Injoys that Good both which God giveth him 9. As they that have abundance of the World have but a part thereof allowed upon them for their own use there being several parts thereof appropriat by
As 1. That it teacheth men by what tenure to hold and by what Rule on what occasions to improve their Worldly Inheritances And is that without which all outward Injoyments are but a Snare and a Curse to men and giveth them fair Opportunities and putteth them in a good Capacity of doing God Service in the World ver 11. 2. That by it Rich Incomes to the Soul from the Lord which truly deserve the name of profit do redound to the person indued with this Wisdom ver 11. 3. That it is a shelter from many evils and dangers especially Spiritual far above Money which is but a defence against outward dangers and that in some Cases only ver 12. And 4 Least by attributing to Money the like effect of being a defence with saving Wisdom he should seem to derogate from this saving Knowledge he shews that it excelleth Money and all other things in this That it is the means of conveying increasing and preserving Spiritual Life and the beginning and pledge of Eternal Life ver 12. VI. As a sixth Remedy against that anxiety and trouble of Spirit arising from the violence of Oppression the great hinderance of Mans true Happiness He doth direct to the right Improvement of the Lords Dispensations ver 12 to 21. Which he recommends to be done 1. By serious Consideration and pondering of them especially since what works God brings about contrary to Mans will and designs of obtaining Happiness in them cannot by Mans wit and power be altered or winded about to serve his fancied end of reaching a true Felicity in the Creatures ver 13. 2. By being suitably affected with the Lords various Dispensations in Prosperity to rejoyce with Thanksgiving in Adversity to consider seriously the procuring Causes of it Gods Mind and Ends in it and our Duty under it Especially since the Lord had ordered such a mixture and succession of these lots unto Man That though he had been called to the Council of it he could not have found out a better and nearer way to advance the Glory of God and carry on his own Happiness than these various Dispensations and his own right Improvement of them ver 14. 3. That since in his own short and sinful Life he had considerable Experience of these changes of Dispensations as ordinarily are most stumbling such as just Men falling before the wicked for Righteousness sake and wicked Men prospering in their sinful courses ver 15. He dehorteth from two Extremities incident to corrupt Nature upon occasion of these various ways of God The One is That Men would not affect or arrogate to themselves such a superlative Righteousness and Wisdom as to Censure these Works of God as not Wisely and Equitably carried on and as if they could manage them to better advantage And so by this affecting to be more Righteous and Wise than God bring Destruction upon themselves both by inward vexation when things fall out otherwayes than they imagine they should And by outward strokes from a provoked God for such insolent Censuring of his Dispensations ver 16. The Other is That upon the wicked prospering in his Wickedness they would not discover so much folly and want of saving Knowledge as to give or sell themselves to such a height of Impiety as ordinarily upon that occasion unrenewed Men run into And that because such a course may hasten their Death sooner than that time to which in humane probability by the course of Nature they might have attained ver 17. And 4. since the former Directions for the right use making of the Lords various Dispensations are the way to Fellowship with God in which a mans chief Good doth consist he exhorts that they would readily imbrace the Opportunities and continue in the practice them And that the rather because those who are Principled with the true Fear of God shall have a sure and sweet outgate even tho they fall before the Wicked as to their outward Concerns from all their Sufferings and Temptations ver 18. And upon this Occasion he falls again upon the commendation of Spiritual Wisdom partly from the Blessed effect thereof that it satisfies the person against the Trials and Temptations formerly mentioned beyond any humane help or strength ver 19. And partly from the readiness of men though both imputatively and inherently just even in their best Actions to miscarry without this saving Wisdom ver 20 And VII As the last Remedy against that anxiety of Mind by which true Content and Happiness is Impeded He recommends that People would not be very curious to hear or know much less revengefully resent what evil others rashly or passionatly speak of them ver 21. And that because as such curious Inquiries and revengeful Resentments may readily meet with undesired and unexpected Railings and Revilings from their own Domesticks and Relations ver 21 So men may be Conscious to themselves that even they themselves have spoken rashly and passionatly against others ver 22. The Second part of the Chapter from ver 23. to the end contains in it I A commendation of the former purpose concerning right judging and improving of Gods various Dispensations at deserving Consideration and Belief and that on the account 1 That it was his own Experience after serious Trial and Exercise of Spiritual Wisdom ver 23 3. That though he had been very desirous of and at great pains to get saving Knowledge yet had he not received that measure of it which was desired or attainable by him ver 23. 3. That the Providence of God in governing the World is so deep a Mystery that the shallow capacity of the Wisest of Men cannot comprehend it But must look on it as a Pearle lying in the bottom of the Sea or a precious thing at the outmost end of the Earth ver 24. And 4. That it may not be thought that his Ignorance in these deep Mysteries of Providence was affected He shews what earnest desires and diligent endeavours he had used not only to attain to the understanding of Gods mind in his Dispensations And to know not only the natural causes of things and the Lords holy Ends and Wise Reasons in the operations of his hands Put also to know the madness and folly of these sinful courses whereby most men think to attain to Happiness ver 25. Then II In this part of the Chapter having lamented his Short sightedness in these Mysterious ways of God notwithstanding his serious and diligent inquiry into them He giveth an account of some degrees of success he had of his pains As 1. That he had sadly found the evil of fulfilling the Lust of the Flesh Which he manifests Both by de cribing a Whoorish Woman from the Subtile and prevailing ways that she hath in alluring and detaining men Slaves to her Lusts And by affording some Arguments to deterr the hearts of all from yeelding to that sin of Uncleaness as being more grievous in its nature and effects then temporal Death as
Knowledge For Anger rests in the bosome of Fools 6. When Passion is raised in the Heart of the Best it is not soon laid again if it once get admittance it will readily Rest and settle at least for a time For Solomon gives it as a Reason to the Wise or Godly why they should not be hasty in their Spirits to be angry because Anger Rests in the bosome of Fools If there were not a possibility and hazard that it might have some Rest and settling in their Heart also the reasoning were not so cogent 7. Although it be the duty of the Lord's People to search out the sinful causes which provoke the Lord to change times to the worse and the Wise Reasons which He hath for so doing and to bewail that after-times are far degenerate from the Purity and Holiness of former as was proven in the Exposition yet it is a great Sin to quarrel with Providence or to Inquire concerning this matter with Fretting and Mal-contentment of Spirit as if it were not well ordered by Divine Providence that we should not have as much Peace and Prosperity and as great freedom from outward trouble as those who were before us have had For this is the Evil here disswaded from Say not thou what is the cause that the former times were better than these 8. To Frett and Repine that the present times are worse than the former argues Men in so far void of Heavenly Wisdom which teaches those who have it to adore the Righteousness of God in all His Dispensations though they see not the particular Reasons of them Jer. 12.1 and often leads them to satisfying Reasons clearly held forth in Scripture namely that God in Wisdom takes some times to discover Mens perversity which at other times He sees fit to restrain and to promove by sore Trials the Faith Patience and other Graces of His People which He doth at other times promove without such Trials Dan. 12.10 So that this quarelling with the Lord argues great presumption in Men flowing from their Ignorance both of the true estate of the present and former times which makes them that they do not consider the Good of the present times which often doth as far exceed that of the former as the Evils and Troubles of the same do these of the former For saith Solomon Thou doest not inquire Wisely or as it is in the Original by Wisdom concerning this matter The Expression intends more then is exprest Ver. 11. Wisdom is good with an Inheritance and by it there is profit to them that see the Sun 12. For Wisdom is a defence and money is a defence but the excellency of Knowledge is that Wisdom giveth life to them that have it IN the Fifth place Solomon commends Heavenly and Saving Wisdom for of this he speaks as is clear by the effects attributed to it and the Advantages they have who are indued with it as an excellent Remedy of these sinful Distempers incident to Men which marr their true Happiness The Effects or Advantages of it whence he doth commend it are Four The First is That it is good with an Inheritance which cannot be understood as if this Wisdom were not good without any worldly Inheritance because Men have been happy with it who have had no Inheritance of that sort as Lazarus but the meaning is That Saving Wisdom is a Good which men should labour for as that without which the greatest Inheritance is but a Snare and fewel to mens Lusts 1 Tim. 6.9 and as that whereby men who have a worldly Inheritance have fairer opportunity to improve the same than these who are poor The Second Advantage is That by it there is profit to them that see the Sun he doth not here mean the Inheritance but Wisdom by It saith he namely Wisdom there is profit importing that whatever true Advantage a Man have who hath both Wisdom and an Inheritance the same is to be attributed to Wisdom rather than to Riches The Third is That it proves a Defence or a Shadow as the Word is to wit from many hazards and dangers especially Spiritual and this he illustrate by asserting some like Advantage to be had by Riches Money saith he is a Defence to wit from outward hazards in some cases Or this may be taken for a proof of the first Advantage that Wisdom is good with an Inheritance because he who hath both hath a double Defence Wisdom for one and Money or an Inheritance for another And Fourthly Lest he might seem to debase this Wisdom while he attributes the like effect to it and to Money he shews wherein it excells The excellency of Knowledge is that Wisdom giveth Life by which change of the words it appears that they are used indifferently in Scripture whereby is meant that this Wisdom is the mean of conveying to Men Spiritual and of leading them to Eternal Life And therefore is to be studied by all that would be truely Happy Hence Learn 1. Though heavenly Wisdom be often bestowed upon those who have little or no Inheritance worldy 1 Cor. 1.26 yet those who have Saving Wisdom and withal great things in the World should look upon the concurrence of these two as a special Blessing of God putting them in a fair capacity to prove themselves rich in Good Works for the Glory of God and the Good of Others Isa 60.9 Prov. 3.9 and to lay up for themselves good store of Provision for the time to come in which respects Wisdom is good with an Inheritance and better than without it 2. Let Men have never so great an Inheritance worldly they ought not to satisfy themselves therewith unless they have also Wisdom to use it for the Glory of God and good of others Phil. 4.12 to lay it out when God calls them so to do Ps 112.9 and to keep it when they cannot with a good Conscience part with it 1 King 12.3 For saith he Wisdom is good with an Inheritance 3. Whether Men have a smal worldly Inheritance or none at all that deserves that Name yet if they have Saving Wisdom they are truly Gainers and Rich and though they have never so great an Inheritance any Profit or Advantage they get deserving to be so called is to be attributed not to their Inheritance but to the Wisdom which God hath given with it to use it aright For by Io namely by Wisdom There is Profit 4. Men that have no Wisdom to honour God to save their own Souls and to use their outward Mercies aright in order to these ends though they had the whole Earth left them for an Inheritance they have no true Profit their Loss is unspeakable as is imported by the contrary of this By it there is profit to them that see the Sun 5. In so far as Men are indued with that Wisdom which is from Above in so far they are protected from Hazards not always from outward troubles but from Wrath Prov. 22.3 from the evil
of Temporal troubles Ps 91.10 and from the power of Temptations Prov. 2.11 12. For Wisdom is a Defence 6. Though outward Riches be no defence from Wrath Prov. 11.4 yet from outward Inconveniencies such as Poverty and the consequents thereof they may prove a Defence and should be so acknowledged For he grants also That Money is a Defence 7. Saving Wisdom gives Life to them that have it it is sometimes blest to preserve Temporal Life when it is in hazard as is clear in Abigail 1 Sam. 23.5 and in Paul Act. 23.6.9 it is the Instrument of working and increasing Spiritual Life Prov. 8.35 and it is the beginning and sure pledge of Eternal Life Joh. 17.3 How much more eagerly should Men contend for Heavenly Wisdom than for Wealth and how rich and happy should the Poor of this World esteem themselves if they have this Wisdom For the excellency of Knowledge is that Wisdom giveth Life to them that have it Ver. 13. Consider the work of God For who can make that straight which he hath made crooked 14. In the day of prosperity be joyful but in the day of adversity consider God also hath set the one over-against the other to the end that man should find nothing after him HEre is the Sixth Remedy against that Anxiety and Vexation of Spirit which ariseth from the Oppressions of the Godly and marrs their true Contentment for the time And it is concerning the right use to be made of the Lord's Dispensations held forth in Two Directions The First is That Men would seriously Consider the work of God By the Work of God as is clear by the Instances in the following Words are meant the Dispensations of His Providence carving out Prosperity or Adversity to Men The reason is Because Mans Wit or Power cannot alter or rectifie what the Wise and Irresistable Providence of God brings about Who can make straight saith he that which is crooked which is not to be understood as if there were any crookedness defect or want of conformfty to the Rule of Equity in the Lord's Dispensations or in any Events that fall out as they are God's Work But the meaning is That there are many things in His Dispensations cross and contrary to Man's will which serve not so directly for furthering his imaginary Happiness in this Earth as he would such as the oppressions formerly spoken of and yet saith he They cannot be made straight they cannot by Man's Wit or Power be altered or be made more subservient to his ends and therefore they deserve his serious consideration The Next Direction is inferred upon this Reason That Men would study to be sutably affected to the Lord 's various Dispensations which he instances in Two Prosperity and Adversity comprehending all others and shews the prime exercises which these Dispensations call Men unto In Prosperity saith he be joyful he means Spiritual Chearfulness and Thankfulness to God when things go well And In Adversity he doth not press that which it contrary to Joy but that which Men are often then most indisposed for namely the serious Consideration of the Lord's Mind and what use they ought to make of that case and the Reason of this is that God hath so wisely interwoven these Two and made them to succeed one to another in the Life of Man that he shall not find out any nearer way to his own Happiness than by behaving himself sutably to and making that use of these Dispensations which God in His Word requires of him he shall find nothing which if his counsel had been taken might have been better done nor can he in reason imagine that any thing would be more conducible for God's Glory and Man's Happiness than the Dispensations of God as they are ordered by Him and therefore he should submit unto and carry himself as God requires under them Hence Learn 1. There is not any Work of God's Providence in the World which doth not deserve Mans most serious thoughts to be taken up with it every one of them having many of the divine Properties ingraven upon them Ps 111.2 3. and some language to us concerning the Lord's Mind and our duty Mica 6.9 and our blindness being such that we cannot at the first view take up that which may be seen in any of the Works of God till after pondering every part and comparing one with another and all with the Word commenting thereupon we may see what the Lord intends thereby and what is our duty in reference thereunto For this is it Solomon here presses Consider the Work of God 2. They that would so consider the Works of Providence as to work their Hearts to quietness and guard them against Anxiety and Discontent must look above Creatures second Causes and Instruments and consider all Events as God's Work and all Dispensations though produced by various Instruments and in different Periods of time as one whole and intire Work in God's Hand if we look upon cross Dispensations as the work of Instruments only our passion arises against them and we fret and become discouraged Therefore Solomon giving a Remedy against Vexation prescribes to Men the lerious consideration of the various Dispensations of God in Prosperity and Adversity instanced afterward as one Work and the same as the Work of God Consider the Work of God 3. There is such infinit Wisdom manifested in all the Works of God's Providence whether of Justice or Mercy Ps 104.24 and such irresistible power doth accompany them all for attaining His Holy Ends in them Isa 43.13 that it is simply impossible for the wit or power of Creatures to rectify or change in the least what he doth If he cross Mens Interprises by Sea or Land it is a folly for them to think by themselves to repair their loss If He break the Legs and Arms of States and Common-wealths and make them halt all the Earth without Him cannot make them go Straight again If He leave any to the Crookedness or Perversity of their own Nature for He may be said to make Crooked as He is said to Harden Mens Hearts neither Angels nor Men can rectify the same The consideration whereof serves to quiet our Hearts and make us submissive to His Working For to these and many other things of that sort may this be applyed as a Reason to make Men submissive to His Working Who can make Straight that which he hath made crooked 4. Though there be no case of a Child of God so sad wherein he hath not matter of Rejoicing and ought to make conscience thereof Hab. 4.17 Phil. 4.4 yet when the Lord manifest himself in some special way favourable in His Dispensations giving him the desired success of His lawful Undertakings and satisfaction to His just Desires he is then in a special manner called to Spiritual Joy and Praise and to manifest the same by a cheerful Walking before the Lord For this is here prest upon the Godly in a prosperous condition
his own experimental Observation of the like All things have I seen c. 2. Whensoever Men reflect aright upon their by past time how prosperous or peaceable soever it hath been they will see it Vain not only for the shortness of it which is best seen when it is past and for the mixture of Crosses that hath been with it but mainly for that sinfulness which hath accompanied them in their best times For so doth Solomon here describe his by-past time The days of my Vanity 3. Though all that are justified by the imputation of Christ's Righteousness and are truely Holy be beyond the hazard of eternal perishing Rom. 8.1 yet such is the malice of the wicked World against these whose carriage is a tacite Reproof and Shame to theirs that they are often cut off in the way of Wel-doing and so perish in regard of their natural Life and worldly Interests which is a merciful Dispensation to them hastening them to their eternal Rest and Felicity Isa 57.2 For saith Solomon There is a just Man that perisheth in his Righteousness 4. Though the Lord be Angry with the wicked every day Ps 7.11 and testifies the same against some of them by cutting them off in the Morning of their Life Ps 55.23 yet He sees it fit sometimes to exercise His long suffering Patience toward them and to spare them long in their sinful Courses that at last the equity of His severity against them may be the more conspicuous Rom. 2.5 For saith he there is a wicked Man that prolongs his life in his wickedness 5. Though the best of Men come far short of conformity to the Rule of Righteousness and Holiness and of that measure of heavenly Wisdom which is attainable 1 Cor. 13.9 Phil. 3.12 yet there is so much Pride and Arrogancy in Men that they fancy themselves to have or presume to attain unto a more exact Righteousness and higher degree of Wisdom than God doth require or approve while they affect a Righteousness of their own before they come to Christ to get it Joh. 13.8 while they think to please God with more severe Exercises of Religion or with greater Pains or Cost in His Worship than He requires Mica 6.6 7. 1 Tim. 4.3 and especially which is mainly intended here while they censure the Lord's Dispensations in suffering the Just to perish in his Righteousness as if they would have a more exact Righteousness in the administration of Affairs in the World and think it were greater wisdom to cut off the Wicked than to suffer them to prolong their days in wickedness For this is here disswaded from Be not Righteous over much neither make thy self over Wise 6. This bold presumption of Men in magnifying their own worth and wisdom as if they could guide the World more equitably and wisely than God doth deserves to be suppressed with Holy Scorn and Indignation For we may look upon this as an Holy Irony Be not Righteous over much neither make thy self over Wise 7. To censure the Lords Dispensations as if there ought to be more Equity and Wisdom manifested in them is the neerest way for Men to draw destruction upon themselves not only in so far as by their anxiety and fretting against what cannot be changed they spend their own Spirits but mainly because it is a Sin crying for Destruction from the Almighty and will draw it out of His Hand if it be continued in as is imported in this Reason Why shouldest thou destroy thy self 8. It is Mens conceit of their own Wisdom which is nothing else but the height of folly that makes them miss any degree of Righteousness and Equity in the Lords proceedings For this last Branch of the Disswasive may be looked upon as the cause of the former Be not Righteous over much by prescribing a more equitable way than God keeps in His dealing Neither be thou over Wise namely in thine own eyes which occasions the former 9. From the sight of Piety oppressed and Wickedness spared in prospering there doth arise in Mens corrupt Nature a powerful temptation to loose the Reines to all Impiety when Men see Wickedness rewarded and them that tempt God delivered they are ready to run with such to the same excess of Riot and do Evil with both hands earnestly which is the thing here disswaded from Be not over much wicked 10. To take liberty and incouragement to commit Iniquity with greediness from the impunity of others committing the like is great Folly and an evidence of the want of the saving Knowledge of God And this Ignorance or Folly is also the cause of their giving up themselves to that course For this second Clause may be looked upon both as the evidence and cause of the former Neither be thou foolish 11. Though there be an appointed time to Man upon Earth Job 7.1 and all that he can do can neither hasten his Death before that time nor prolong his Life after it yet Men by giving up themselves with full purpose of Heart to commit wickedness they take the neerest course to shorten their own days although they think thereby to prolong their Life because they see it fall out so with some Sinners and they shall meet with this Judgement that Death shall come before they be ready for it And often they hast themselves away by spending themselves in the satisfaction of their Lusts before the time to which according to humane appearance and the ordinary course of Providence they might have lived So that such may be looked upon as Self-murderers as is imported in this as also in the former Reason Why shouldest thou die before thy time Ver. 18. It is good that thou shouldest take hold of this yea also from this withdraw not thine hand for he that feareth God shall come forth of them all HEre Solomon presses a right use making of his former Doctrine especially concerning a right carriage under an hard lot in the World neither censuring the Lord's Righteousness or Wisdom in suffering the Godly to be opprest nor taking evil Courses because of the prosperity of the Wicked And this he doth First By commending the Course formerly prescribed as Good that is the way to sweet communion with the Lord wherein Mans chief Good consists Secondly By pointing out wherein the right use making of the former Doctrine doth consist To wit 1. That Men should take hold of it whereby is meant the hearty imbracing of it as it was branched out in several Directions as the like Expression applyed expresly to the Doctrine Prov. 4.13 makes clear 2. That they should not withdraw their hand from it that is never intermit their Duty for any suffering can befall them for following of it Thirdly By holding forth a sweet Promise to the Man indued with the Fear of the Lord which is the right principle of the Obedience which he presses That he shall come out of them all to wit all his Sufferings in the way of 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
those in Authority he doth here prescribe the safest way of walking for eshewing trouble from them or induring the same with a good Conscience and that is by keeping the Commandement he means mainly Gods Commandement seing all the Lawful Commands of Magistrates are but Branches or Applications of his Commands and by the keeping of them he means a sincere indeavour after Obedience in the strength of the Lord according to the Tenour of the Covenant of Grace wherein Solomon was well instructed both immediatly by God 2 Chron. 7.12 And by his Father Prov. 4.4 Who was well acquainted therewith Psal 119.6 and 71.6 And this he presses as the prime evidence of Heavenly Wisdom which he formerly commended and here shews how it should be evidenced and bears in the same by two Reasons The First is That He that keeps the Command shall feel no evil thing which cannot be understood as if he should thereby escape all outward trouble seing those who are most sincere in that Study are often put to hardest suffering but the meaning is that nothing which can befall him shall be an evil to him but rather shall be for his good The Second Reason is That a Wise Mans Hearts discerns both Time and Judgement By the Wise Man is meant the same who keeps the Commandement hereby evidencing himself to be indued with Heavenly Wisdom And this shall be his second Priviledge he shall be able To discern both Time and Judgement By Time he means the fit Season and Opportunity of his Actions especially in reference to the Commands of those in Authority as the foregoing words make clear He shall Discern when it is a fit Season to comply with them and when to oppose them And by Discerning of Judgment he means the clear understanding both of the Cause of Suffering namely what Commands of Men are to be disobeyed upon the hazard of the worst from them and what Commands of theirs may with a good Conscience be obeyed As likewise it may be understood of the manner of managing the defence of that cause in the Season thereof And the Wisdom to discern all these is only vouchsafed upon them who make Conscience of keeping the Commandements of God that are made plain to them Hence Learn 1. The greatness of the Power and Terrour wherewith the sinful Commands of Magistrates are often backed is ready to abate in the Hearts of the best the respect they owe to Gods Commands and to draw them from their Obedience to him the more terrible hazard of Disobedience to God being only seen by Faith Heb. 11.1.23 Therefore the Wise Man having disswaded from rash disobeying of the Commands of Superiours by an Argument taken from the greatness of their Power which they often exercise in an absolute way He doth here guard against the other extreme of obeying their sinful Commands contrary to Gods Who so keepeth the Commandement viz. of God shall feel no evil thing 2. Men so far as they have true respect to the Commands of God can never be disloyal to any of his Vicegerents nor disobedient to their just Commands these being but parts of his and Obedience to them injoyned in the Fifth Commandement And consequently when the Commands of Superiours are agreeable to Gods they should then be obeyed as the Commands of God and not as Theirs only for fear of hazard or hope of Advantage from them For Solomon that he may tye men to due obedience to Magistrats presseth obedience to God by Reasons Whose keepeth the Commandement shall feel no evil thing 3. The true cause why Men living under Wicked Magistrats commanding things unlawful make Shipwrack of a good Conscience either by inslaving their Consciences to obey their sinful Commands or by denying due respect to their person and Office in the way of their refusing obedience to them is this that they want due respect to Gods Commands and do not believe the immunity which he hath promised and will make good to them that are dutiful to him for this is an Argument both to press obedience to Magistrats in things lawful and to disswade from rash and passionat Carriage or disrespect toward them even in refusing to obey their Sinful Commands Whose keeps the Commandement shall feel no evil thing 4. Although Men who are most tender of keeping the Commands of God may and often meet with these Hazards and Troubles which are accounted by many the greatest of Evils such as lose of Credit Estate Liberty yea and Life it self Heb. 11.36 yet nothing that can befal them for following their Duty to God shall be an Evil to them but on the contrary all their sufferings shall be for their good Rom. 8.28 And shall increase their reward 2 Cor. 4.17 by the consideration whereof they should ingage their Hearts to Duty and patient suffering for it For saith he Whose keeps the Commandement shall seek no Evil thing 5. There is great difference of Seasons in reference to suffering or not suffering under wicked Rulers which the Lord's People should be careful to discern There is a time when the Corruptions of the State and wicked Actions of Men in Authority are only to be lamented in secret before the Lord. Amos 5.13 There are times when more is to be done as by Supplications and other means to pacify provoked or passionat Magistrats as Abigail did David 1 Sam. 25.18 And times of bearing testimony openly against their ways upon all hazards as the Apostles did Act. 4.8 And times for Men to act contrary to them in their station as these Eighty Worthies did to Vzziah 2 Chron. 26.18 and the People to Saul in rescuing Jonathan 1 Sam. 14.45 There is also great difference of causes for which Men may oppose those in Authority or submit to suffering from them as sometimes we may quite our own right in things Civil rather than suffer farther in maintaining of it as Israel did in Egypt Exod. 5.12 There are other things again which may upon no terms be yeelded to Men as matters of Religion and God's Worship Dan. 6.10 And there is a right manner of maintaining the cause of Suffering or opposing wicked Men in the due season thereof And both these the Time and the Judgement comprehending the cause and the right manner of managing it must be carefully discerned and observed by those who would not feel the evil which follows upon declining to suffer when they are called to it or upon suffering not for a weighty cause or not in a right manner For that there is such difference of Times and Causes and a necessity of observing these imported in this A Wise Man's Heart in order to a right carriage in such a Case discerns both Time and Judgement 6. It is not Mens natural Witt or acquired Prudence that will discover to them the seasons of doing or suffering the causes of either and the right manner of them neither can particular Precepts be given for direction in all particular Circumstances relating
going about it The other doth in some measure know both as Solomon asserted in the close of the former Verse For that which he called Judgement before he calls now that which shall be which according to the Hebrew Dialect is put for that which should be and makes the ignorance of this peculiar to the Man destitute of Saving Knowledge as the cause of much Misery upon him The misery of Man is great upon him for he knows not what shall be 5. It is the misery of Man void of Saving Knowledge that being ignorant of what shall be he hath nothing to give him true Comfort against what may be and against what he is apt to apprehend shall be and so must vex himself with his own Apprehensions And it is the comfortable Priviledge and Happiness of the Man indued with Saving Wisdom that though he be ignorant of future Events yet he doth in some measure know what is his Duty under and what is his sutable Consolation against the worst that can fall out For it is here set down as the cause of much Misery peculiar to the Man destitut of Saving Knowledge that He knows not what shall be which cannot be taken simply for his ignorance of future Events seing the Godly Man is ignorant of these but that he knows not what is his Duty and that he is so ignorant of what shall be as that he hath no sutable Comfort against what may be and what he apprehends shall fall out His misery is great upon him for he knows not what shall be 6. The Man that is not taught of God and makes not Saving Knowledge from the Word and Spirit of God his study is one that no Man can inform all the Men in the World are to him as if they were ignorant as himself For this last Question Who can tell him when it shall be is not as if there were none that could inform him of Times and Seasons so far as is fit for him to know for there are such to be found but because he himself is void of Saving Knowledge and doth not imploy Christ to open his blind Eyes and because he cannot receive instruction from any therefore he speaks of him as if there were none to tell him that which might prevent his Misery And who can tell him when it shall be Ver. 8. There is no Man that hath power over the Spirit to retain the Spirit neither hath he power in the day of Death and there is no discharge in that war neither shall wickedness deliver those that are given to it THe Preacher giveth here a farther Argument for the study of Heavenly Wisdom and proveth the Misery of them that are destitut of it The Argument is taken from the necessity of the Death of all Men which though it be true of both good and bad yet it is here spoken of as a peculiar Misery upon those that are destitut of saving knowledge they being both unwilling to dy and unprepared for Death and having nothing to comfort them against it as the Godly have The words may be looked upon as one special instance of these Events spoken off in the words immediatly preceeding whereof no Man can know the time and may be taken with a special Reference to the foregoing purpose as an Argument to disswade Men from Rashness in hazarding themselves under the stroak of humane Justice from Magistrates and to move them for that end to keep themselves within the bounds of their Duty toward them seing as he hath shewn before they have power to reach Men easily that provoke them and being once apprehended and Sentence past against them there is no power in them to retain their Life But it seems most agreeable the Scope to take the words more largely as an Argument to evidence Heavenly Wisdom by timeous preparing for Death because of the necessity of it and this he sets forth in three Expressions The First that man hath no power over the Spirit to retain it may be understood of mans Impotency to retain his Soul or Breath as the word Spirit is in the Original which is often held out in Scripture by this name Jam 2.22 And that relating to the moment when Gods time is come to call for it no Man then hath power to keep it longer in the Prison as the word Retain signifies The Second Neither hath he power in the day of Death may be understood of Mans Inability about the time of his Death not only to resist Death but to do any necessar Duty he hath ordinarily no power for any Action toward that time The meaning of the Third There is no Discharge in that War is that Man can Discharge no Weapons to weaken the force of Death for the word Discharge signifies Emission or sending forth as it is used Ps 78.49 as Men casts Darts or discharge Musquets or the like Engines of War they have no Arrows to shoot at Death Or there is no Dimission of this charge no forelose as the common word is to shift this Combate which Men must have with Death Thus he sets out the necessity of it and Mens Impotency to shift it And because wicked Men who by many sinful shifts put by hazards yea Death it self for a time which as they think would have come if they had not followed these Courses do think themselves in a manner in Covenant with Death that it must spare them while the Godly perisheth in his uprightness as Solomons expression is before therefore that he may terrify and reclaim such he doth assure all whether Magistrats or Subjects that none of their wicked Courses wherein they are restless and whereunto they have wedded themselves shall be able to prevent their Death or prolong their Life as the last words of the verse signifie Doct. 1. All the Prudence Power and Policy of Men all the Creature Comforts the Cordials and preservatives of Life that Men may provide and use cannot keep in the Immortal Soul in the Body a moment longer then Gods time is come to call for it Man hath some power over his Spirit to turn it while his Life lasts to restrain it from many things he lets it out upon and to put it upon many better things but he hath no power to keep it beyond the Moment fixed by the Lord for taking his Spirit into his hand to dispose of it eternally as he pleases For saith he no Man hath power over the Spirit to retain the Spirit 2. Man should so exercise his witt in the study of Reconciliation with God while he hath any power over the Motions of his own Spirit and should so spend his affections the desires and delights of his Soul upon things of a spiritual and eternal concernment for the Glory of God and the good of his own Soul that he may be every Moment ready to let his Spirit go willingly and to resign it into the hands of the Father of Spirits who gave it
primitive Christians had in a suffering time while they are said to eat their Meat with Gladness and singleness of Heart Act. 2.46 And this he doth in the fourth place commend by two Reasons 1. Because there is nothing better on Earth for a Man than to study cheerful submission to God in the use of such Creature Comforts as he allows upon him what ever the measure of them be and whatever the Dispensations of God be with him it is his best under the Sun to rejoice in God and to stir up his heart by the holy and cheerful use of the common Comforts of the Creatures to the expectation of a better Life above the Sun 2. As this is the best of it here so this is made sure to the Godly it shall abide with him not as if every one of the Godly did always attain to actual rejoicing in God but that it is the Lords constant allowance to them and if they do make use of it walking in his fear and obedience they may have his joy fulfilled in themselves and no man shall take it from them amidst all sad changes no cross shall marr it all the days which God giveth them under the Sun Hence Learn 1. As the Ministers of Christ should be careful to hold forth consolations to the Godly while they are threatning the Wicked so if they would make these consolations effectual for their Comfort they must insist upon the Discouragements which marr their Comfort by them lest if they simply hold forth suitable consolation and do not branch out the discouragements to which these consolations are to be applied People may think Preachers little acquainted with the dint of the Temptations wherewith they wrestle Therefore Solomon having given to the Godly that consolation that it shall go Well with them comes here to describe these Dispensations and Events which often marr their Comfort There is a just man to whom it happeneth according to the work of the Wicked c. 2. The Lord sees it fitting that the best of his Children should meet with as hard usage in the World as the worst of Men have done or could indure in their mortal state and this he does that he may mortify their corruptions and prevent their sharing with the Wicked in their future Lot 1 Cor. 11.32 that he may try and so manifest to themselves and others the reality of their Faith Patience Love and other Graces Jam. 1.3 For There is a just man to whom it happens according to the work of the Wicked 3. The Lords outward dealing with the worst of Men may seem so favourable and sweet to them for the present as if they were the best servants that he had upon the earth that he may thereby invite them to ingage themselves in his Service Rom. 2.4 and may heap Coals of fire upon their Head if they will not For this is the other part of this Dispensation There be wicked men to whom is happeneth according to the work of the Righteous 4. It is only in this state that we are in upon Earth that matters fall forth thus in the other life the difference of Dispensations with the Godly and the Wicked shall be fully clear For saith he There is a Vanity which is done upon the Earth we may be sure no where else a just man to whom it happeneth according to the work of the Wicked 5. However the Lords Dispensation in ordering outward things to fall forth to the Godly and Wicked as is here exprest be most wise and Holy yet the same as men ate instrumental in it proves their condition here to be Vain that is that Happiness cannot be had by the injoyment of things earthly and that every man is Vain who seeks it in them For Solomon reflecting not upon the Lords Dispensation in ordering things thus but upon mens corruption and their Lot in this World passes this sentence There is a Vanity which is done upon the Earth c. and again this is Vanity 6. The Children of the Lord should not only make Conscience of rejoicing and Spiritual Mirth when Dispensations are favourable and according to their mind but when they are most grievous to carnal Sense and Reason If they can then rejoice the power of divine consolations and the reality of their Faith will be most apparent For it is when is happens to the just according to the work of the Wicked and contrary that Solomon commends this frame of Spirit to be studied by the Godly then I commended Mirth c. 7. To rejoice in God and to comfort our selves in the hope of the promised reward and so cheerfully to submit to the worst that can befall us in his way is the best condition a Child of God can be in in this World spiritual Joy and Cheerfulness being that which makes all duties savoury and acceptable to God 2 Cor. 9.7 is blest with encrease of strength for every duty and difficulty Neh 8.10 keeps the Soul fit for farther manifestations of his love Isai 64.5 And commends Religion making it lovely to others Act. 2.46.47 For he gives this as a Reason why he commended Mirth because a man hath nothing better under the Sun then to eat and drink and to be Merry to wit in a spiritual and holy manner 8. The Lords People should not only draw matter of rejoicing from his word and promises Psal 119.50 And from the special tastes of his Love which he bestows upon them Cant. 1.4 But even from their common creature comforts and they cannot but do so if they take them all as streams flowing from the fountain of Gods special Grace and love to them Gen. 33.5 And if they do not this they have but the Beasts Happines For there is nothing better then to eat and drink and so upon that occasion to be Merrie in the Lord 9. However that measure of outward Comforts such as Meat Drink and the like which the Lord allows upon his people be sometimes less and sometimes more and the best of them may be put to great straits for want of these things yet as much of them as may occasion their Joy in him they shall never want as long as God mindes to continue Life with them and take service from them when they have nothing they shall be as if they possest all things being taught of him to have and to want and in all estates to be content For in this sense it is his constant allowance to his own That shall abide with him of his Labour the days of his life which God giveth him 10. Spiritual Mirth and joy in God occasioned by the use of creature Comforts is only allowed upon these who are painfully imployed in some honest Labour both outward in their callings and spiritual in the practise of commanded duties and not upon those who live in idleness or eat and drink the gain of Falshood and oppression For saith he that shall abide with him of his
because though a Man labour to seek it out he shall not find it yea though a Wise Man seek c. 11. Even these that are indued with Saving Knowledge have often this mixture of Corruption which proves the imperfection of their Knowledge and much hinders their progress that they imagine themselves much more able than they are to comprehend the Mind of God and promise to themselves greater success in their Pains than they have ground for For Solomon here supposes even the Wise Man which in his writtings is the ordinary designation of the truly Gracious to think that he shall find out that which is impossible to be found out Yea farther though a Wise man think to know it yet shall be not be able to find it CHAP. IX THE ARGUMENT THE Wise mans Scope in this Chap. being to further the true peace of the Godly and to prevent the disquiet which might arise from the mis-judging of and miscarrying under the various Dispensations of God mentioned in the former chap. He doth in the First part of this chap unto the ver 7. After his profession of his serious study of the works of God notwithstanding of the forementioned inability in man satisfyingly to comprehend them and his purpose to publish and explain what by this study he should attain to of them for the benefit of the Church ver 1. Sett down some useful Remarks he had made upon the Lords providences and mens dipositions and carriages under them As I. That the imbracers of Christ right entertainers of the Spirit of Sanctification and Students of spiritual Wisdom whereby they may know how to please God They and all their service and matters are not only under his general providence and dominion as all other things are but under his special favour direction and protection for their good ver 1. II. That neither Gods special love nor his hatred can be infallibly concluded either by persons themselves or others from the outward events that are common to good and bad ver 1. III. which evinceth the former Remark what ever difference the Lord put betwixt the Godly and the wicked in his outward Dispensations at sometimes and in some cases yet in his ordinary course of Providence mercies and miseries come alike to them both ver 2. And upon occasion of this that they may the better know special love or hatred which cannot be known by outward events he giveth the different descriptions of these two parties thus alike dealt with as to outward events Calling the one 1 Righteous in regard of the imputed rightousness of Christ and begun inherent Righteousness 2 Good having good in themselves and Communicative of it to others 3 Clean tho' not from the inhesion and pollution yet from the dominion and guilt of Sin still washing themselves in the fountain of Christs Blood 4. Sacrificers that is conscionable and spiritual Worshipers 5. Fearers of an Oath as being ready to perform lawful Oaths both to God and man and affraid of rash and sinful Oaths And he calleth the other 1. Wicked or restless in sin 2. unclean being under the Guilt and Pollution of Sin 3. such as Sacrifice not being neglecters and slighters of Gods Worship 4. Sinners as being devoted to and sold under Sin 5. And Swearers as taking Gods Name in Vain and adicted to rash and false Swearing ver 2. IV. He remarketh the bad use which by reason of Corruption most men make of this equality of Events Not only the Saints through unmortified Corruption may thereby be discouraged in their duty Murmure against the Lord and incline to side with the Wicked ver 3. But especially the Wicked are thereby the more imboldned to Sin and the more insolent in Sinning ver 3 Which if continued in will terminate both in the first and second Death ver 3. And V. He produceth two powerful considerations the not minding of which may be the cause of the forementioned abuse of this equality of Dispensations The First whereof To bring the Godly to a cheerful submission under an afflicted Lot To wit That the sadest condition in the World hath advantages with it which rightly improven may mitigate the bitterness thereof in the discovery of which He commends the state of natural life abstract from the eternal condition even tho' attended with troubles 1 From the society of others to which a living man is join'd ver 4.2 From the ground of hope he hath that his life tho' for present sad may afterwads be bettered ver 4. which is illustrated by a proverbial speech importing That a living man tho' in a very abject condition compared to a Dog is preferable to the most eminent man resembled by a Lyon when Dead ver 3. And 3. From the knowledge they have or may have of the certainty of Death which may mind them of preparing for it by a right improvement of the comforts of this life and a cheerful submission under their afflictions ver 5. The Second consideration to stirr up all to the right use making of outward comforts is the certainty and necessity of parting with them at Death Evidenced 1. In that the Dead are ignorant of the estate of affaires here on Earth concerning their Estates Relations c ver 5. 2. That at Death they are deprived of all the temporal reward and fruit of their pains and labour ver 5. 3. That their memory which they design'd to perpetuat shall be among men much forgotten ver 5. And 4. Their love hatred Envy and other passions as to their way of exercise here upon earthly Objects is perished ver 6. And generally that they are no more that way concerned in things under the Sun as they were when here upon Earth ver 6 Secondly In the second part of this Chap. from ver 7. To the end are contained several directions as proper Remedies against that despondency and disquiet which is incident to the Saints under an afflicted lot and may arise from the consideration of the equality of outward events to them and to the Wicked I The First whereof is the holy and cheerful use of creature comforts which God allows upon them for sweetning their life unto them even under their Crosses ver 7.8 and 9 Which he First Instanceth in three particulars As 1. in reference to dyet that men take the sober sutable and christian use of what meat and drink God allows them for encouraging and strengthening them in his service ver 7.2 As to Apparel and Ornaments of the Body that they make use of such comeliness and decency in Apparel and Ornaments of the Body as their station will permit and may express their cheerfulness even under their Crosses ver 8. And 3. Conjugal society That being in a marriage-yoke they are to live especially the Husband who is to proceed in the duty lovingly and cheerfully together ver 9. And Secondly presseth by three Arguments The 1. taken from the Lords acceptation of their persons and services ver
allowed any thing to sweeten so vain a Life and to keep them mindful of it in the midst of the greatest plenty of these outward Enjoyments The Other Reason is that this comfortable Enjoyment of outward Blessings is a temporary Portion carved out for incouragement to the Godly who have better things in another Life to look for and therefore no Discouragements should hinder them from taking the comfortable use of his Allowance Hence Learn 1. Of all Men in the World the Godly may most freely and cheerfully use that measure of the Creature Comforts which the Lord bestows upon them they only having the sanctified use of these things Tit. 1.15 so that it is a groundless prejudice which Carnal Minds have against Religion and the exercise of Piety as if they did foster Melancholy For to the Godly Man is this spoken Go thy way eâ—â— thy Bread with Joy and drink thy Wine with a merry Heart for God accepteth c. 2. Although the Godly have grounds of Rejoicing which are of a higher nature than the best of outward Comforts even their Justification and Peace with God Rom. 5.1 c. which are able to cheer their Hearts when these Creature Comforts are wanting or not comfortable Hab. 3.17.18 yet when the Lord lays those things to their Hand they ought to use them with freedom and cheerfulness and in obedience to His Command as a Remedy against their Discouragement and a Diversion from such sad Thoughts as spend their Spirits and marr their Joy in His Service that their Natural Spirits being refreshed by those things they may bear their Crosses with the more courage a Por supposing always that which he expresseth afterward that Man's Life is Vain or subject to many Miseries he prescribes this as a Remedy against the Discouragement which may arise therefrom Go thy way eat thy Bread with Joy and drink thy Wine with a merry Heart c. 3. As the Godly are ready to exceed upon the one Hand in the use of their lawful Comforts and so have need of a Bridle to keep them from going beyond the bounds of Sobriety and Moderation Luk. 21.34 So are they prone upon the other Hand to deny themselves the benefit of these things which the Lord's Bounty doth allow upon them either thrô excess of Grief and Fear or misbelieving Apprehensions that nothing is allowed upon them Job 33.20 Ps 107.18 or from Scruples of Conscience arising from their ignorance of their Christian Liberty Rom. 14.2 c. so that they have need of a Spurr to make them use with Freedom and Cheerfulness of Spirit their allowance of outward Comforts therefore doth the Spirit of the Lord excite the Godly who are wrestling thrô the Miseries of this Life to take cheerfully their allowed Comforts by this Exhortation Go thy way eat thy Bread with Joy and drink thy Wine with a merry Heart c. 4. Although the best performance of the Best on Earth be imperfect and so unworthy in it self to be accepted Isa 64.6 yet these Performances which are atchieved by a person reconciled to God Prov. 15.8 in obedience to His Command 1 Sam. 15.22 in His Strength Ps 71.16 for His Glory 1 Cor. 10.31 and have the perfume of Christ's Merits upon them Rev. 8.3 these are acceptable and wel-pleasing to Him as if they were perfect For so much is imported in this Reason God now accepteth or as the Word signifies delighteth in thy work 5. The Godly may not only be enabled to do what may be acceptable to God but they may attain to the knowledge of this that their Performances are acceptable to Him while they are elevated beyond the Sphere of their Natural Abilities and ordinary Temper to act Holily from such Principles and for such Ends as were exprest in the former Doctrine and have the Lord's Spirit testifying his acceptance of their Works by giving them Peace and Joy in Himself Heb. 11.4 For this Reason could not have force except a Godly Man might know that God accepteth his Works 6. The main thing that makes true Cheerfulness in the use of common Comforts is God evidencing His acceptance of our Performances it is but a poor Comfort that Men accept and approve of our Works if we have not ground to think that God doth so also but if we have this then we may have much Comfort and Sweetness in all our Enjoyments For he gives this as a Reason why Man should eat his Bread with Joy c. Because saith he God now accepteth thy work 7. Men in an unreconciled estate if they were sensible of their own Condition could not take Comfort in any thing that they enjoy they would Eat their Bread with sorrow and drink their Wine with astonishment seing God is angry with theâ— every day Ps 7.11 and that even their best Works are an Abomination to him Prov. 15.8 For this is given as a ground of that cheerful use of the Creatures which is peculiar to the Godly God now accepteth thy works 8. Though prodigality in Apparel manifested in Mens affecting strange Fashions Zeph. 1.8 and bestowing excessive cost and pains upon it be a Sin detestable to God 1 Pet. 3.3 yet it is not only sutable for Christians but it is their duty To provide for things honest in the sight of all Men even in the matter of their Apparel so far as their Rank and the Lord's Dispensations with them permit they who have the shame of their Nakedness covered with the white Linnen of Christ's Righteousness and their Souls adorned with His Grace may with greatest freedom and peace put on their outward Cloathing and may wear the same with cheerfulness how course and mean soever it be For to those Solomon here speaks Let thy Garments be always white 9. Although the Lord's People in some cases as in times of Persecution or when their Corruptions are like to prevail against them are bound to keep their Bodies in subjection 1 Cor. 9.27 yet when the Lord is more favourable to them and he is testifying his acceptance of their Works they ought to signifie their Joy and Cheerfulness by their respect to their outward Man in such a manner as is decent and usual in the places where they live For it is mainly in reference to times of favourable Dispensations and when God decepts the works of his People that Solomon presseth here a cheerful Deportment which is a Moral Duty recommended in ceremonial Terms sutable to the custom of the times wherein he lived Let thy Head lack no Oyntment 10. As there are peculiar Comforts attending Conjugal Society for compensing the many troubles which are incident â—o that estate 1 Cor. 7.28 So it is the Duty of married Persons not only to Cohabite but also to carry themselves cheerfully one toward another and especially the Husband should be exemplary in this to prevent that Discouragement which the weaker Vessel is apt to fall into Therefore Solomon here presses upon the Husband that
which is also proportionally the Duty of the Wife Live joyfully with the Wife whom thou lovest 11. The Love of the Husband to the Wife and consequently of her to him is so sutable to the Light of Nature and so expresly commanded in the Word of God that there should not be great need to press it much upon any Christian that hath any thing of the Knowledge or Fear of God For Solomon here supposes and takes for granted that Love is not wanting only he presses the effect or proof of it cheerful conversing together Live joyfully with the Wife whom thou lovest 12. There is no time of Life wherein this Duty of Love and cheerful conversing together doth not oblige married Persons especially the Husband who should preceed in it neither Age Infirmity decay of Beauty Strength nor the want of any other thing which possibly was the first attractive of his Affection should marr his Love and cheerful conversing with his Wife in the Fear of the Lord. Therefore saith he Live joyfully with the Wife whom thou louest all the days of the life of thy Vanity 13. As Men in the midst of their most comfortable Injoyments which they have in this World should have frequent thoughts of the shortness of their Life and the Comforts of it that so they may use these things as if they used them not and as being shortly to leave them So the consideration of the Vanity and Shortness of their Life and of the Miserie 's incident to it though it should not provoke them to excess of sensual Delights as it doth Epicures 1 Cor. 15.32 yet it should incite them to a more cheerful use of these Comforts that seing their time is short they may have the more strength and encouragement to serve the Lord cheerfully For while Solomon is pressing upon Men a cheerful and free use of outward Comforts he minds them twice of the Vanity of their Life which in the midst of these things they are ready to forget and makes the same a Reason pressing the cheerful use of their Allowance All the days of the life of thy Vanity which he hath given thee under the Sun all the days of thy Vanity 14. When we think upon the Vanity of this Life we should consider the same as carved out to us by the Lord to humble us in the sense of our Sinfulness to wâ—an our Hearts from it and make us the more thankful for any Comfort we have in it For speaking of Man's Vain Days he calls them The Days which God hath given 15. Though the Children of the Lord should think the best of their earthly Enjoyments unworthy to be their satisfying Portion Ps 73.25 26. and should esteem them all miserable who have no better Ps 17.14 yet are they to look upon their outward Comforts such as Meat Drink Cloathing and any comfortable Society with those of their Relations as a sufficient temporary Reward of all their lawful pains about things worldly they should thank God that suffers not even their Labour of that sort to go unrewarded and should not repine or marr their own Comfort by Discontentment because they have not a greater measure of these things For this is the last Reason of the Cheerfulness which he presses That is thy Portion not their best but their temporal Portion or Reward of their Pains in the duties of their lawful Callings in this Life and in thy labour which thou takest under the Sun Ver. 10. Whatsoever thy Hand findeth to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the Grave whither thou goest THe Preacher giveth here a second Direction for making the Life of the Godly comfortable unto them and for their right improving of the Comforts of it mentioned in the former namely that Men should vigourously prosecute the duties of their Calling in the due season thereof Whatsoever thy Hand finds to do saith he do is with thy might He doth not hereby proclaim Licence to Men to do any thing that is in their power seing Men have often power and opportunity to act the greatest Impieties Mic. 2.1 But the meaning is that the outmost of that Ability which God gives especially the strength and comfort which is received by the use of his Benefits should be put forth in the vigorous going about of the Duties of our particular Stations in the season and opportunity thereof And this he presseth by a Reason For there is no work nor device nor knowledge nor wisdom in the Grave c. which is not to be understood as if there were an end of Men at Death as there is of the Beasts but the meaning is that in the state of separation of the Soul from the Body there is no ploting nor acting for the Honour of God or promoving of our own Happiness as now there is And seing every Man is Posting as the last Word in the Verse signifies toward that State therefore he should improve all his Strength and the Comforts of this Life for incouragement in his Duty Hence Learn 1. The Lord's Liberality to Man manifested in the variety of the outward Comforts of this Life should be improven for making him serious and diligent in the duties of his Calling watching every opportunity thereof and laying out all the strength and cheerfulness of Spirit which he hath acquired by the good things of God in doing him Service else his Table is a Snare to him and his Comforts are turned into Curses For this is inferred upon the former large Allowance of God which he prest Men to make use of cheerfully Whatsoever thy Hand findeth to do do it with thy might 2. Men have often both opportunity and power of doing Good which they thrô neglect and carelesness are ready to let slip which is a very bad return to God for his Liberality Therefore the Spirit of God finds it necessary to stirr Men up to take hold of every opportunity of Duty as a proof of their thankfulness to God for his Bounty Whatsoever thy Hand finds to do do it c. 3. The outmost of our Ability is to be shewn in the discharge of every commanded Duty considering what is the hazard of negligent doing the Work of the Lord Jer. 42.10 and that the more Fervent Serious and Vigorous we are in walking in the Ways of the Lord the more our Strength will grow Prov. 10 29. Therefore saith he Do it with thy might 4. As the opportunity of these Duties whereby we Honour God and promove our own and others Salvation is confined within the bounds of this Life so the consideration hereof should make Men sharpen their Wit in Ploting ways of Honouring God and doing good to their own Souls and others and put forth the outmost of their Abilities for these Ends For he gives this as a Reason of Mens seriousness and diligence in their Duty while they have opportunity That There is no work nor
whom Men seem to have but some small prejudice will study to forge or seek out and then magnify the grounds of it and at last if left to it self will readily drive the person to Satan to be helped by him to vent its malice For saith Solomon The beginning of the words of his mouth is but foolishness the Word signifies Levity or Inconstancy and the end of his talk is mischeivous Madness which signifies the height of Wickedness Ver. 14. A Fool also is full of words a Man cannot tell what shall be and what shall be after him who can tell him 15. The labour of the foolish wearieth every one of them because he knoweth not how to go to the City SOlomon goes on to describe a person void of the saving knowledge of God and of his duty who hath ordinarly in this Book the name of the Fool by giving some Resemblances between him and a natural Fool. And First he describes him from the multitude of his Words he is full of them Or as the original bears he multiplies or magnifies his words importing his Boasting especially of future Events as appears by the following words wherein the Preacher makes answer to some of his words he boasts of what he will do afterward without dependance upon God and to this Solomon saith a Man cannot tell what shall be It being only proper to God to foretell future Events Isa 44.7 Again he either presums to determine future Events or is Anxiously inquisitive about them to this it is Answered and what shall be after him who can tell him The meaning is none can inform him how things shall go the next Month or Year which may be the Month or Year after he is gone Secondly He describes such a Man from the fruitfulness of his indeavours he is like a blind Fool that is out of the way to a City and wearies himself to find it though that be one of the easiest things that even Children may know so the Man who is void of true and saving Wisdom spends himself in fruitless indeavours and cannot so much as manage aright the most common of his Affairs Hence Learn 1. Unless a Mans Wit be sanctified and exercised about the study of Reconciliation with God thorow Christ and the way of Glorifying him by Living in his fear and obedience though he were esteemed an Oracle for Worldly Wit among men he is a very Fool to himself and in Gods esteem the best of his Wisdom is Foolishness therefore doth the Spirit of God here by Solomon as frequently elsewhere in Scripture describe the unregenerat Man by the carriage and practice of a meer Fool and the description agrees even to such as Achitophel A Fool also is full of words a Man cannot tell what shall be 2. They that have least knowledge have often most discourse the conceit that such have of their knowledge makes them esteem so much of what themselves say and so undervalue any thing else that others can hardly have place to speak beside them and the same Conceit makes them give litle or no time to deliberation before they speak and less to reflection upon the Impertinency and Sin that is in the multitude of their words For thus doth the Spirit of the Lord describe such A Fool also is full of words 3. When Men are bold in determining future Events especially the success of their own Undertakings or so anxiously inquisitive about them that they are taken off from their present Duty they prove themselves destitut of saving Wisdom which teaches Men to commit their way to the Lord that their Thoughts may be established anent future Events Prov. 16.3 and so to follow their Duty with no less Confidence while they are ignorant of what may come after than if they did know it Act. 20.22 24. For the Question to which Solomon here answers imports the Man destitute of this Wisdom to be of the disposition formerly described A Man cannot tell what shall be and what shall be after him who can tell him 4. God hath reserved to himself the prerogative of knowing things to come and of revealing the same to the Children of Men how far and in what manner he pleases that they may be taught humble Dependance upon Him for as much Light from His Word and Spirit concerning things to come as may incite them to make a right use of their present time For this Question imports that both Men and Angels are secluded from this Prerogative of knowing or making known future Events And what shall be after him who can tell him 5. They that esteem Christs sweet and easie Service a Toil as all Unregenerat Men do Mal. 1.13 shall but waste and spend themselves even to Fainting as the word here translated Weary signifies in any course they can take for satisfaction and none of this sort are in a better condition than others as to their finding of any rest in their way For saith Solomon The labour of the Foolish wearies every one of them 6. Men who neglect to imploy Christ for Eye-salve that they might see things of greatest Concernment for His Glory and the salvation of their own Souls are often for their so doing justly left to miscarry in their most common and ordinary Affairs and from this comes the ruine of so many great Estates and other Inconveniencies which even many of the wisest Men of this World run themselves into For the Spirit of God describes the disposition of Unregenerat Men void of the saving Knowledge of God and His Will from their resemblance to a foolish man who knows not so much as the way into the City Ver. 16. We to thee O Land when thy King is a Child and thy Princes eat in the morning 17. Blessed art thou O Land when thy King is the Son of Nobles and thy Princes eat in due season for strength and not for drunkenness SOlomon having shewn some of the principal Grievances which the Godly meet with under the bad Government of Rulers and directed them how to carry themselves in reference to the same He doth here regrate the woful case of that Land over which insufficient and vitious Rulers are set and upon the other hand proclaims the Happiness of that Land that hath Rulers well qualified for their Imployment For clearing of this we may consider First That he speaks to the Land intending the Inhabitants thereof as is frequent in Scripture Isa 1.2 Jer. 22.29 the more to move the People who have bad Magistrates to resent their own sad Case and to search out and mourn for the procuring Causes thereof and to incite them who have good Magistrates over them to be thankful to God for so great a Blessing Secondly The Wo and Blessedness he here speaks of is mainly to be taken with reference to a temporal and outward Condition though doubtless the same as also the Causes thereof to wit the Wickedness or Goodness of those in power may have influence upon
Psal 16.3 In their delighting to search and study the Scriptures as those Nobles of Berea did Act. 17.11 And in those Noble and Divine Exercises of Prayer and praise which make persons truly Honourable 1 Chron. 4.9.10 for though the former Nobility may have its own advantages joined with the latter yet separat from it it can add nothing to the Happiness of a people happy art thou O Land when thy King is the Son of Nobles 7. It is a Blessing which hath many Blessings in the bosome of it to have such a Supream Magistrat as hath been described in the former Doctrine Then iniquity will be suppressed and Piety and Equity advanced Psal 101. and when it is so God will rain Blessings upon the people for the word is here in the plural number There are Blessednsses to the Land whose King is the Son of Nobles 8. When the Supream Magistrat is faithful and fitted for his place he will imploy his power to fill Inferiour places of power and trust with good men And this also contributes not a little to the Blessedness of a people for they are here joined together Happy art thou O Land when thy King is the Son of Nobles and thy Princes eat in due season c. 9. As Temperance or Sobriety in the use of the Creatures is especially required in a Magistrat that would make Conscience in his Duty so the great end which Princes as every other Christian should propose to themselves in Eating Drinking and consequently in the use of every other lawful Allowance should be the repairing of that strength which pains in Duty hath abated and the gaining of new strength to be laid out in farther service to God and following the Duties of their Calling and not the satisfaction of their sensual Appetite or carnal Lusts For this is a Commendation of the inferiour Magistrates who are a Blessing to the Land which they Govern Thy Princes eat for strength and not for drunkenness 10. The Lord who allows Food and Refreshments upon Men sutable to their Labour and necessary for the cheering up of their Spirits in their Duty hath appointed them to take the same in season when their Imployments permit them so to do and if they observe not these seasons they cannot expect the Blessing or sanctified use of their Injoyments For this is given as a Commendation of good Magistrates and consequently of all others who do so that as they eat for the right end so they eat in due season and are not satisfying their Appetite when they should be at the Duties of their Calling Thy Princes eat in season for strength and not for drunkenness Ver. 18. By much slothfulness the Building decayeth and through idleness of the hands the house droppeth thorow 19. A Feast is made for laughter and Wine maketh merry but Money answereth all things SOlomon doth here particularly illustrat the misery of that Land that hath imprudent and sensual Rulers by condescending upon the sinful Causes thereof upon the part of these Rulers and branching out the misery of the Common-wealth as procured by their Sins The First Cause is The slothfulness of the Rulers and this he sets out by a proverbial speech which may be applyed to many things but it seems most consonant to the whole purpose of this Chapter to apply it to the Case of a Common-wealth tending to ruine thorow the laziness of their Rulers By much slothfulness saith he the building decayeth the similitude being taken from a slothful Master of a Family The words are in the Original by the slothfulness of them both or by double slothfulness which may import it to be exceeding great according to our Translation or by the slothfulness of both the hands which may be the Supreme and Inferiour Magistrats who should be like two hands jointly concurring to uphold the Common-wealth And thorow Idleness or as the Word signifies the falling down or remissness of the hands the House droppeth thorow and so the Timber rots and the whole House is ruined where the Breaches are not repaired So doth it fare with a Kingdom or Common-wealth which is often in Scripture compared to a House Isa 2.6 and 5.7 where the Rulers who should be Repairers of the Breaches and Builders up of the Ruines thereof neglect their Duty and indulge their own Ease nothing but Decay and Ruine can be expected The Next Cause is Luxury if the Master of a House when he should be repairing the Ruines of it be Feasting and making merry and spending what he hath within it when it is comming down the Case is very sad So when Magistrates mind mainly their own satisfaction and pleasure and do not soberly and seasonably as those whom he commended before eat for strength and not for drunkenness ruine cannot but come upon the Common-wealth and the effect of their Luxury he insinuates to be the poverty of the Countrey or people under them while he saith Money answers all these Rulers must have Money to uphold all these Feasts and provide that Wine which makes them merry and that must be sucked from the poor people to answer their Lusts and so the publick Treasure is exhausted and the people impoverished And therefore the Land that hath such Rulers must be very miserable Hence Learn 1. A Common-wealth is fitly resembled to a House wherein there should be Order and Subordination among the Heads or Governours and Members thereof as there is in a House a House being held up and furnished is commodious for Habitation a shelter from Storm and Tempest and so will a well governed Common-wealth be And as a House by the least decay if not timously repaired will soon be Ruined so it is with a Common-wealth And Finally as a House decaying and letting Rain drop thorow makes the Life of the Inhabitant very uncomfortable so is it in a Ruinous Common-wealth Therefore is it that the Spirit of God directs Solomon to set forth the Case of a Common-wealth under the similitude of a House By much slothfulness the Building decayeth and c. 2. Though the Subjects of a Kingdom or Common-wealth have often a hand in procuring the Ruine thereof Isa 24.5 yet the Lord doth charge the same upon the Rulers And though they be not Oppressours or Tyrants yet if they be Men given to their ease or of small activity for the good of the Common-wealth they may be charged with the Ruine thereof For the Context shews that this slothfulness is mainly to be understood in reference to the Rulers By much slothfulness the Building decayeth 3. The Decay or Ruine of a Common-wealth or Incorporation should be resented by all the Inhabitants as the misery of every one of them though possibly for the present several of their private Interests may remain entire while Ruine is coming upon the Publick because misery will at last reach them and the publick Good should be dearer to them than their own particular Therefore Solomon brings this
Name upon them Exod. 22.28 He will have His people tender of their Safety and Reputation which should engage Magistrates to Love and Obey Him and make them ashamed when they do not so For it is of that King and those Princes who are inriching themselves with the spoil of the poor Godly and spending the same upon their Lusts as the former words make clear that he here speaks while he saith Curse not the King c. Curse not the Rich c. 3. The Holy Law of God prohibits not only the external acts of Sin but the inward motions thereof and not only the gross and open out-breakings of Sin which are scandalous to others but the secret acting thereof in mens greatest Retirements Mens Thoughts have a Language in God's Ear and their secret Chamber practices are naked to His Eye Therefore after he hath disswaded from deserting of Duty even to wicked Magistrates from treasonable Plotting open Reviling and the like to the offence of others he here disswades from Thoughts of Revenge and secret Imprecations Curse not the King no not in thy thought and curse not the Rich in thy Bed-chamber 4. The Lord can easily discover the most secret Wickedness that can be either plotted or acted by Men sometimes He hath done it when His way of working was more extraordinary than now by revealing it to His Servants that it might be published to others 2 King 6.11 12. and ordinarly doth it by leaving those who intertain wicked motions in their Hearts to manifest them in their practice especially by speaking inconsideratly to others what hath been long harboured in their Hearts either under promise or from hope of secrecy even to such as will make it known Prov. 18.2 And though wicked Motions and Practices should never come to the Worlds notice they are all naked before the Lord. Heb. 4.13 And so the Metaphor of the Birds carrying of them is too slow to set forth their speedy discovery in this sense and he shall at last make all plain before Men and Angels and so shall one time or other manifest every Wickedness in as swift and unexpected a way as if the Bird of the air did carry the voice and that which hath wings did tell the matter 5. Though respect to the Commands of God Ps 119.2 Love to Him 2 Cor. 5.14 and such spiritual principles should be the prime restraint of the Lords people from what is offensive to Him yet they may make Sin hateful to their own Hearts and restrain themselves therefrom by other inferiour Arguments and Motives and the same may be made use of by Christs Ministers such as the hazard of divulging the most secret Sins some way or other For such a Reason is here held out by this heavenly Preacher to be made use of by all Curse not the King c. for a Bird of the air shall carry the voice and that which hath wings shall tell the matter CHAP. XI THE ARGUMENT THis Chapter hath two parts In the I. whereof contained unto the 7 ver Solomon holdeth forth the Grace and duty of Charity towards the poor as one step of the right way towards true Happiness In order to which he I. presseth the duty 1. In figurative terms importing that they would cheerfully seasonably and believingly distribute of these good things which God hath given them to the poor for the supply of what maybe most needfull comfortable and useful for them ver 1. And this he presseth by an Argument taken from the Gracious Return that the consciencious performance of this duty will in due time have from the Lord either in the same kind or the equivalent or transcendent value of it ver 1. 2. In more proper terms exhorting to the expression of their proportionable Charity even when Objects may be multiplyed ver 2. Which he presseth by a motive taken from the uncertainty of the continuance of ability and opportunities of doing good that way ver 2 2. He setteth down several other motives to this duty of Liberality towards the poor The 1. Taken from the bounty of God in furnishing the Creatures for Mans use instancing in the Clouds expending their Treasures upon the Earth to make it fruitful and serviceable to man ver 3. The 2. Is taken from the benefit that redounds thereby to the person giving whatever the object be and as from the obedience he owes to his Maker So also from the Eternal Estate of our Souls which shall be according as they are found at death held forth by the similitud of a felled tree which whatsoever way it falls yet as it is profitable to the owner and is passively obedient to him to be employed at his pleasure so where it falls there it lyes and it to be found ver 3. He obviats these Objections which ordinarly men plead for denying or delaying these Works of Charity arising from such emergents in their Condition as may occasion want and misery to themselves before they die 1 By shewing the folly of looking upon future events as Husband men by too much fearing the appearance of Wind and Rain forbear sowing and reaping so as to discourage from this or any other duty ver 4. 2. By shewing that tho' they see not the good and success of this duty nor how the promise annexed to it will be made out even as men tho' it be near to them yet are ignorant of the way how their own Souls were formed how united to the Body how they exist and act there and when and how they are separated from it and how the Body its self is fearfully wonderfuly made in the Womb yet they would not neglect the duty nor despair of the performance of the promise notwithstanding the small appearance thereof all which to effectuat is easy to the Creator of all things ver 5. And 5. He again exhorteth which may be extended to other duties of Religion to the frequent seasonable and diligent performance of that duty of Christian Charity to the poor by the similitude of an indefatigable sower of Seed ver 6. which he presseth by an argument taken from the uncertainty tho' the house of Jacob seeks him not nor goes about that or any other duty in vain of temporal success of the duties or of some particular duties or of the effects intended by us to our selves or others ver 6. In the 2d part of this Chapter which begins the last part of the Book Solomon maketh Application of all his former Doctrine by pressing a tymous and serious preparation for and minding of Death Judgement and Eternity 1. Generally upon all That whatever sweetness or pleasure held forth by Light and the Sun there be in the enjoyment of Creature-comforts in this life ver 7. And however these pleasures be continued during a long life ver 8. Yet it is their duty to remember Death and the Eternity of Misery that is to be to the wicked after it ver 8. And that so
much the rather that long life and all the comforts of it if they be not sanctified and well improven are as empty of true Satisfaction as they are ineffectual in order to procuring true Happiness being but vanity ver 8. And 2. He doth more particularly press home this exhortation of tymous and serious preparation for Death on young men who ordinarly mind nothing less and are violent in pursuit of their lusts and pleasures ver 9.10 Where He offers to these young men 1. His Council spoken by an Irony which is a figure in a Holy manner mocking their sinful jovialty incident to youth ver 9. 2. He gives them a sad check to stay their sinful mirth by perswading them of the certainty Severity Strickness and Terribleness of a day of Judgement which allarum he gâ—ves them very hoâ—e and particular by Thou and Thee ver 9. And Thirdly He draweth a Conclusion from all ver 10. Wherein he presses the exhortation from several motives That in the end the neglect of it will be grief to the Heart hurtful to the Body and an evidence of great vanity intimating that as neglect of duty and sinful courses tho' pleasant will be grief to the Soul and trouble to the Body so youth is a very slippery time and obnoxious to many vain and foolish courses CHAP. XI Ver. 1. Cast thy Bread upon the Waters for thou shalt find it after many days 2. Give a portion to seven and also to eight for thou knowest not what evil shall be upon the Earth IN the first part of this Chapter Solomon presseth the duty of Charity or Liberality to the Poor as one step of the way to true Felicity And this he doth First in borrowed Terms Cast thy Bread upon the waters whether we take the Metaphor or Similitude made use of in the words for clearing of the Duty to be borrowed from Merchants who adventure their Estates upon the Waters or the Sea expecting a rich In-come Isa 23.3 Or from the Husbandman who casts his Seed upon the Land so well watered that he seems to cast it upon the Water Deut. 11.10 11. Isa 32.20 in hope of a good Crop or Harvest under which Metaphor Charity is frequently prest in Scripture 2 Cor. 9.6 Gal. 6.8 Or by Waters understand the Poor because what is given to them seems to be lost as if it were cast into the Sea and we are to look upon them as Waters that pass away and never return to give us Thanks for our Charity it is all one as to the purpose in hand For it is clear that Charity and Beneficence to the Poor is the Duty here prest and the supply to be given them is called Bread because in Scripture all that is necessary for humane Life is ordinarly comprehended under that name Mic. 7.12 Mat. 6.11 And because Bread is most necessary for the Poor and most common among all to be distribute and this Bread must be properly their own who give it The First Reason whereby this Duty is pressed is taken from the gracious Reward promised to the Performers of it For saith he after many days thou shalt find it not as if the same very thing which is given in Charity would return again to the Giver but as the Husband-man is said to get his Seed again though he get not the same Grains which he did sow So the Lord doth assure liberal persons that they shall not be Losers by their Liberality but shall get their own with Increase either in the same kind if He see it fit to bring them to poverty or in a better seing they have lent to Him He will repay though He do not presently give the Harvest after the Seed time Ver. 1. Next He presseth the same Duty in more proper terms Give a portion to seven and also to eight where a definit number is put for an indefinit which is a form of Expression frequent in Scripture Job 5.19 Mica 5.5 and the meaning is that we must not be wearied out of our Charity by the multitude of the Poor while the Lord continues His Liberality to us only he calls it a Portion because it ought to be proportioned to the number of these that call for our Charity And he gives a second Reason to press the same Duty taken from the uncertainty of what Calamities may come Thou knowest not what evil may be upon the Earth The meaning whereof is thou knowest not how soon thou mayest be deprived of Ability or Opportunity to do good with what thou hast and put to live thy self upon the Charity of others Hence Learn 1. Though our Charity or Liberality to the Poor cannot merit any thing from the Lord seing we can only give what He hath first freely given to us 1 Chron. 29.16 Luk. 17.10 yet the same is a step of the way to Felicity wherein the Lord will have His People to walk And therefore he who would use the outward Blessings of this Life so as his true Happiness may be promoved thereby must not only have a Heart to use them liberally and cheerfully so far as may consist with Sobriety and Holiness for his incouragement in his Masters service but he must also have a Heart to give out a part thereof to others in necessity For Solomon having frequently prest the former in order to Mans Happiness he comes here to press the latter in order to the same end as is clear by referring this to his general Scope which is to direct miserable Man in the right way to his true Felicity Cast thy Bread upon the Waters 2. Though the Lords People have the only true Riches consisting in Knowledge Wisdom and the like yet the Lord sees it fit that many of them be very poor as to the World and destitute of outward Injoyments not having so much of their own often times as Bread to eat or Raiment to put on that He may try others Charity and respect to His Commands the faith and patience of his own and may evidence that these outward things are not his best Gifts For it is supposed in this Exhortation that there will be many very poor among His dearest people whose supply He mainly calls for here and promises largely to Reward while he saith Cast thy Bread upon the Waters and give a portion to seven and also to eight 3. The Lord doth not make all His people alike Poor at once in things worldly but while some want Bread and other Necessaries comprehended under it there are others who have the same and may spare some of it for the supply of others as is likeways supposed in this Exhortation Cast thy Bread upon the Waters 4. Though humane Laws do not ordinarly injoin Charity and so do not punish for neglect of it yet Gods holy Law doth such is His respect to His Poor that He pleads for them with the Rich and consequently will plead in displeasure against the Rich if they respect not this Command
head serving him or these that ly at his feet ready to be imployed in his service he should learn his duty to his Maker for so doth the Wise Man reason to press this duty of Charity If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where it falleth there it shall be 2. When a Man finds any of the Creatures in a passive obedience to him ready to be imployed by him for his use and as it were offering their Service to him as a fallen Tree doth that should make him active in his duty to his Maker especially seing the Creatures do not fly from him who is naturally a fugitive from God nor fight against him who is a Rebel to his Maker he should move the more cheerfully in his obedience For so much may be drawn from the similitude of a Tree lying for Mans use where it falls here made use of as an Argument to Charity whether the Tree fall toward the South or toward the North in the place where the Tree falls there it shall be 3. Though there be discretion required in Charity to know the worth of the persons upon whom it is bestowed Ps 112.5 Yet where the intention of the Giver is Honest and endeavours to discern what manner of persons they are to whom he gives though he may be mistaken and let his Charity fall upon the worst his reward shall be no less than if it fell upon the better sort for thus also may this similitude be turned into an Argument for Charity as holding forth the certainty of the reward thereof whether the Objects of it be good or bad If the Tree fall toward the South or toward the North in the place where it falleth there it shall be 4. The consideration of this that the eternal estate of our Souls shall be according to the condition they are found in at Death and that Judgement will find us as Death leavs us should make us study to lead a good life and particularly it should stir us up to the duty of Charity that so while we are here we may make to our selves Friends of the Mammon of unrighteousness that when we fail they may receive us into Everlasting Habitations Luk. 16 9. For so may this similitude also be applied as a motive to Charity that in whatsoever condition we are when Death by its stroak makes us fall in that we shall be to all Eternity If the Tree fall toward the North or toward the South in the place where it falls there it shall be Ver. 4. He that observeth the wind shall not sow and he that regardeth the Clouds shall not not reap 5. As thou knowest not what is the way of the Spirit nor how the Bones do grow in the Womb of her that is with Child even so thou knowest not the works of God who maketh all SOlomon having prest the duty of Charity with several Reasons doth here discover the weakness and insufficiency of these pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty And these Objections are taken from the probability which Men imagine of such sad accidents to befall them as make them fear want and Misery to themselves if they give of their substance to the Poor as the word of God presseth The Weakness of all which the Wise Man clears and proves First By a Proverbial speech borrowed from foolish Husband-men the force whereof amounts to this that as he who upon every appearance of Rain or Wind when he would not have them doth forbear Sowing or Reaping will never it is propbable either Sow or Reap The Application of which similitude is not exprest but may be easily gathered from the Scope thus Even so he who looks to all future contingencies which may discourage or hinder him in his duty will readily never set about it And particularly he that neglects Charity to others when God calls him to it because of every Suggestion that his Fortune may soon be exhausted will never cast his Bread upon the Waters and so never reap the reward promised to the performers of that duty Next He shewes the Weakness of that sort of Reasoning to deter Men from their Duty and proves they should not neglect it though the appearance of success be never to small by an Argument taken from the unsearchable depth of Gods Wisdom manifested in his ordinary operations and that Men may be convinced of their Ignorance and so not despair of the performance of what God hath promised though they see no appearance thereof he instances two things very near to every Man and yet clearly understood by none The first instance is that Men know not the way of the Spirit that is they are ignorant how their own Souls are formed and united to their Bodies how they exist and act while they are in the Body and when they are separat from it The other is that none knows how the Bones do grow in the Womb of her that is with Child that is none doth clearly understand that wonderful Work the forming of his own Body in the Womb and from mens Ignorance of these things he doth infer that they cannot distinctly conceive the way of Gods working for performing his promises to them that venture upon commanded duties when there is no probability of reward for so doing And to help them the more confidenty to expect the promised reward of duty though there be no appearance of it be represents the Lord under the notion of Creator who gives a Beeing to Things that are not And therefore Men may cheerfully follow their Duty to him and particularly give of their substance for relief of his poor People though they see no probability of Recompense for so doing Hence Learn 1. A faithful Minister must not only press Duty and enforce the same by Reasons but also he must carefully forsee what Reasons people may pretend to hinder them from Duty or discourage them in it and demonstrat the Levity and Weakness of every thing that may have weight with them to make them delay their Duty or neglect the opportunity thereof For so doth this heavenly Preacher here after he hath by several Reasons prest the Duty of Charity he discovers the Hinderances thereof and confutes these Objections which Men ordinarly make against it whereupon they neglect or delay it while he saith He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 2. We may expect that there will be often great Appearances of bad success in the way of 〈◊〉 Duty and but small of the performance of Promises that are made to the following of it that so the sincerity of our respect to the Command and the liveliness of our Faith in the promise of Reward may be manifested while notwithstanding of such Discouragements we hold on
the work of God which maketh all Ver. 6. In the Morning sow thy Seed and in the Evening withhold not thy hand for thou knowest not whether shall prosper this or that or whether they shall be both alike good THese words may be safely taken for an Exhortation to the speedy and constant performance of all Duties of Holiness in general seing the same is often prest in Scripture under this Metaphor of Sowing Hos 10.12 Gal. 6.7 only it seems most sutable to the Scope to take them with a special reference to the Duties of Charity and so while he saith In the Morning sow thy Seed and in the Evening withdraw not thy hand the meaning is that we should be frequently at our Duty taking hold of every opportunity thereof that we should enter the way of Wel-doing in the Morning of our Life and not weary of it even when the Evening of Old Age is come and particularly that we should be frequent and indefatigable in the discharge of the Duties of Charity And this he presseth by a Reason For thou knowest not whether shall prosper this or that c. which is not to be understood as if the Lords people were uncertain of any fruit or success of their Duty seing he hath assured them in his Word that in due season they shall Reap if they faint not and consequently there can be no ground here for that Gloss which Popish Interpreters put upon this Expression as if the meaning were that there could be no comfortable assurance of Gods accepting or rewarding of our Duty attained to in this Life but it is to be understood of our Ignorance and uncertainty of the Success of every Duty as to the particular effect intended by us As for example if it be applied to the success of Duty in general The meaning meaning is that we are uncertain whether that Comfort and Satisfaction we aim at shall be found in this or in the other particular Performance or in both of them or in none of them but in some other than that wherein we mainly expect it or if it be applied to the Duty of Charity the uncertainty is in reference to the right improvement or use making of our Charity by the party to whom it is given and to the Lords testifying of his Acceptance of this or the other particular act of Charity And if it be enquired What strength hath the Argument drawn from our Ignorance or Uncertainty of these to enforce the Duty of Charity It may be answered 1. That the words suppose an uncertainty only of Success as to every act of Duty but do suppose a certainty of Success in some For he saith not thou knowest not whether any thing thou doest shall prosper but thou knowest not whether shall prosper this or that And 2 It is an Argument in so far as our being uncertain but that there may be success of every act of Duty is ground and reason of going about Duty at all occasions seing Acceptance in the general and the future Reward is made sure to us Hence Learn 1. A Christians following of commanded Duties is fitly compared to the sowing of Seed it being a painful exercise in the mean time and seeming rather a Losing than a Gaining there being no present appearance of Fruit and it will at last where it is sincerely gone about bring a rich Increase For under this Metaphor is Duty here and elsewhere in Scripture prest In the Morning sow thy Seed c. 2. Every commanded Duty is so contrary to our unrenewed Part and we are so prone to think much of the least thing we do that we are very ready to sit up and give over our Duty after we have begun fair and made some good progress therein unless by the word enlivened by the Spirit of him that spoke it we be frequently quickened and excited to our Duty for to work some sense of our pronness to sit up and to incite us to perseverance and frequency in Duty especially such as take any thing of our worldly substance from us is this Exhortation given In the Morning sow thy Seed and in the Evening with-hold not thy hand 3. Our Obligations to God are so many and the strength allowed us so sutable to what may be accepted and the Reward promised so glorious that we should never think we have done enough in any Duty but even to the Evening of every day and to the very Evening of our Life we should still be ready to do some farther service to God In the Morning sow thy Seed and in the Evening with-hold not thy hand 4. Although the Lord have given his People abundant incouragement in his Service by assuring them that he doth accept and will reward the same yet he hath left them uncertain as to the temporal sucess of particular Duties or as to the effect they intend upon others by them As for Example Whether a Minister shall by this or that Sermon or part of his pains Convince and Convert such and such Souls or whether this or that particular Act of Charity shall provoke the party on whom it is bestowed to Praise And this the Lord doth that he may try the sincerity of our Obedience to his Commands and the reality of our Faith in the promised Reward For in the forementioned sense is the Uncertainty here spoken of mainly to be understood Thou knowest not whether shall prosper this or that or whether they both shall be alike good 5. Our uncertainty of the desired success of every particular Duty should be so far from making us neglect the discharge thereof that on the contrary the same should make us more assiduous and frequent therein since we are sure of Gods approbation and a Reward at last of all our Pains in his Service if the Merchant whose hopes have the instability of Fortune to struggle with doth adventure some part of his Stock in several Vessels and the Husband-man who is not certain that every grain he sows will grow up yet both hold on in their duty in hope of success How much more should Christians who have better grounds of certainty that their Labour shall not be in vain be assiduous and constant in their duty how doubtful soever they be of the temporal success of this or that particular duty For this he makes a motive to provoke those who have the promise of success at last to constancy and frequency in duty thou knowest not whether shall prosper this or that whether they both shall be alike good Ver. 7. Truely the light is sweet and a pleasant thing it is for the Eyes to behold the Sun 8. But if a man live many years and rejoice in them all yet let him remember the days of Darkness for they shall be many all that cometh is vanity IN this second part of the Chapter which is the beginning of the last part of this Book the Preacher applies his whole Doctrine and presseth the
principal use thereof which is that men should make serious and timous preparation for Death Judgement and Eternity And for this end because that which mainly diverts Men from this study is the apprehension they have of much pleasure in things Earthly Therefore he doth First By way of concession yeild to Men that there is some sweetness and pleasure in the injoyment of Creature-comforts For by the Sweetness of the Light and pleasantness for beholding the Sun are meant all the Comforts of this present Life which make it Sweet and Pleasant Next Upon supposition that Men have never so long a Life and the same never so much sweetned by the injoyment of Creature-comforts he presseth upon them that they should remember Death as certainly abiding them and consequently prepare for it For by the days of darkness which are many is chiefly meant the state of Death so called because under it Men are deprived of those Earthly Comforts which are set orth by the pleasantness of the Light and sweetness of beholding the Sun And by the same also may be understood the Eternity of the Wickeds Torment because that is most fitly signified by the many days of Darkness and the consideration thereof is most powerful to stir up Men to prepare for Death Thirdly He passeth sentence upon those Earthly Comforts which so take up the Hearts of Men that thoughts of Death are banished while he saith all that cometh is Vanity the meaning whereof is that all Creature-comforts without the spiritual and sanctified use of them whereby Men are led to Comforts of a higher nature are empty of any true satisfaction they are fading and useless in order to a Mans true Happiness Hence Learn 1. Though the Lord might justly have made this Life bitter and a begun Hell to all the posterity of Adam and doth see it fitting to imbitter it to some of his own dearest Children that they may long for a better Job 14.13.14 And to others that they may be punished for seeking their Happiness in this Deut. 28.28 yet generally he hath imprinted sweetness and comfort on Mans Condition here that he may prove himself bountiful to all incite them to his praise and lead them to Repentance Man hath himself to blame for any bitterness that is in his Lot For that the Lord doth afford matter of Sweetness and Comfort to every Man is imported in this concession Truely the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun 2. Though the choisest of Earthly Comforts are to be undervalued in comparison of those that are Spiritual and Heavenly and as Men satisfie themselves with them for their portion yet in themselves and in reference to the use which Man should make of them viz to be thereby incouraged in his Masters service and induced to seek after Comforts of a better nature they are to be esteemed of and commended For so doth Solomon here commend all lawful outward Comforts while he saith truely the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun 3. When the Lord prolongs a Mans Life and gives him many outward Comforts and few crosses along the same he is then very ready to forget Death and Eternity and neglect to prepare for them and the nearer he draw toward them to be the more unmindful of them therefore the Spirit of God finds it necessary to mind Man in this case of Death and Eternity But if a Man live many Years and rejoice in them all yet let him remember the days of Darkness 4. It is Mens Wisdom timously to intertain thoughts of Death and Eternity and while they have health and their natural Spirits are vigorous to set about Duties wherein true preparation for these doth consist and to mix thoughts of that kind with the most pleasant passages of their Life that they may be kept from excess in the use of Earthly delights and may not put off such thoughts and duties as Melancholious and painful till Death and Eternity be drawing near For as appears by the following purpose this exhortation is mainly directed to such as have much of their time before them yet let him remember the Days of Darkness for they shall be many 5. The comfortless estate of wicked Men after Death and the duration of their Torment so far as Men in their thoughts can follow the same along Eternity should be often and seriously thought upon by all that would spend their time aright that so for momentany sinful pleasures they may not adventure upon those many days of Darkness For by this expression is mainly represented the comfortless state of wicked Men to all Eternity let him remember the days of Darkness for they are many 6. How prosperous and successful soever the event of outward things may be to an unreconciled Man even though he should have all the hopes and desires of his Heart all will prove empty of true satisfaction to him and therefore while things of that sort such as Riches Honours and pleasures are coming never so fast upon him he should still be thinking them empty of satisfaction and evanid For how great soever his incomes be yet saith the Spirit of God to him let him remember that all that cometh is vanity Ver. 9. Rejoice O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the way of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee into Judgement 10 Therefore remove sorrow from thy heart and put away evil from thy flesh for Child-hood and youth are vanity HEre the Preacher doth particularly apply his former exhortation anent timous preparation for Death and Eternity to Young Men who are most prone to put off the thoughts thereof and most bent upon their Earthly pleasures And so labours to stop them in their violent pursuit of these And this he doth First By a Holy kind of scorn and mocking of their Carnal Mirth a way of speaking which is often found in Holy Scripture and cannot be taken for any approbation or allowance of Men in their sinful Pleasures much less a provocation of them to more of that kind But is made use of 1. To bring forth to Men the language of their own Hearts and that which one of them speaks to another so that Holy Irony of the most Holy Gen. 3 22. Behold the man is become as one of us c. is made use of to represent to Man his boldness in Sin and what a height of Wickedness his heart intended 2. It is used to suggest to Mens hearts what in justice they may expect if they go on in their sinful ways after warning even no less than to be given up judicially by the Lord and to have this Language spoken to them by him in his great displeasure for we find also this form of speech used to Men who are
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
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
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
heart to despair of ever finding Happiness in them ver 20. Especially considering that men of the greatest parts behoved to leave all their Purchase to others that never took pains about it ver 21. Which course he censures also as Vanity and as a great evil both of sin and punishment ver 21. Of which censure he gives this reason that man by all his outward pains and inward vexation about earthly things is so far from any real profit or true comfort that on the contrary he shall have sorrow and grief and by his violence in this pursuit bereave himself of his nights rest ver 22 23. And this also he censures to be vanity that a man should thus torment himself in so hotly persuing after that which can hardly be overtaken and if overtaken cannot give him comfort but really grieve him And 7. In the last 3 verses of this chapter to clear that the intent of this Doctrine concerning the vanity of earthly things in order to true Happiness was not to deprive men of the lawful use and comfort of the creatures he doth before he proceed further in that subject give a short sum of the true Happiness which is attainable in this life Where 1. He discovers somewhat of the nature of that true Happiness attainable in this life about which he had ver 3. inquired so much being afterward to give a fuller description of it to wit That it consists much in a sweet conjunction of these two the one 〈◊〉 relation to the Body is the sober and cheerful use of all lawful earthly delights The other relating to the inner man is that the soul injoy some Good suteable and satisfactory to it which can be no other that the chief good ver 24. Which he confirms from his own knowledge ver 24. And from the advantages he had as of injoying creature comforts so of opportunities to seek and improve them beyond many others ver 25. 2. The more to conciliate mens respect to and endeavours after this true Happiness he describes both the blessed condition of them that search after it ver 26. And the miserable condition of them that neglect it ver 26. By all which it is evident which is the scope of the Chapter How insufficient the persuit and injoyment of earthly Delights is to afford that true Happiness which is needful for man Ecclesiastes Chap. II. Verse I I said in mine heart Go to now I will prove thee with Mirth therefore enjoy pleasure and behold this also is Vanity II. I said of Laughter It is mad and of Mirth what doth it SOLOMON having proven from his own Experience the insufficiency of the natural Mans understanding improven to the outmost in the contemplation of all Created things and humane endeavours about them for producing the least degree of true Peace and Happiness to him while he remains a stranger to fellowship with God he doth here give a further instance from his own Experience also to prove how far short the use and enjoyment of the choicest of created delights is to bring him any nearer to that Happiness which he seeks after And for this end he doth First relate with how much deliberation and with what bensill of Spirit he had pursued sensual delights and by repeated commands had prest his own Heart as if it had been too slow in the pursuit to try the outmost that creature comforts could do for satisfying of him Go to now saith he I will prove thee with Mirth therefore enjoy pleasure whereby cannot be meant his provocking of his Soul to spiritual Mirth and pleasure in Communion with God and in his Praises which was the Exercise he should have been upon as his Father had been often before him for that would have had a sweeter Issue and more comfortable effects than he found this to have in his own Experience therefore by this Language of his to his Heart is signified his giving up of himself to the excess of Earthly and sensual delights which now he is relateing with grief And this Communing with his Heart seems most fitly to be referred to the beginning of his defection from God as being that frame of Spirit whence his more grievous falls had their rise whilst he was neither enjoying that spritual Soul-ravishing pleasure and Mirth which sometimes he had in fellowship with God especially when he Wrote that excellent Song of Songs for then he could not have perswaded his Heart to seek pleasures of another nature nor yet was come to that hight of Wickedness which he was left unto before his recovery as appears by comparing this verse with the third where he saith that he was acquainting his heart with Wisdom his Heart was only beginning to be Inflamed with the love of sensual delights and his defection from the Lord fast growing Secondly That all who read this may take it for a penitents relation of his former sinful frame of Spirit and so may be affraied of falling into the like before he inlarge it further he subjoyns his Censure of it inviting all to consider that the Issue of this dangerous resolution of his to pursue Carnal pleasures had proven to him in his sad Experience nothing but emptiness or disappointment of any true satisfaction Verse 1. And Thirdly He inlarges that censure which he past when he came to himself as a true penitent upon his former sinful frame considering it both as it did break out visibly in the expressions and gestures of the outward Man here called Laughter and as it did affect his heart within while he delighted himself in sinful speculations which he calleth Mirth pronouncing the former to be Madness or as the word signifies vain Glorious Boasting of that which is matter of shame to any endued with the Exercise of Holy Reason and the Latter to be of no worth or doing nothing at all for bringing to Man any true satisfaction but rather much to the contrary And that Men transported with their pleasures may be made apprehensive that this will be the Issue of their course he useth a very moving strain of Speach directing the same to that Idol Pleasure and that by Interrogation what doth it or what doest thou Thereby as it were giving a challenge to the Conscience of all sinful Men to condescend if they be able and the expression imports they are not upon any true profite they have by their way Hence Learn 1. As the Lord hath given this preeminence to Man above all other Creatures in the World that he can reflect on by his by past temper and Actions and Commune with his own heart for the Future which he should make use of for restraining himself from sin Neh 6 11. For reclaiming himself therefrom when he is fallen into it Jer 8 6. For encourageing his heart in duty Ps 42 5. Especially to trusting in God Ps 16.2 And to praise him Ps 103.1 In which and the like places there are Holy Soliloquies of a
Christian with himself so when the Lord is provocked to withdraw His Gracious presence Man can do nothing but abuse this priviledge to the blowing up of his own corruptions and encouraging his Heart to Courses destructive to his own Peace and comfort and which will prove bitterness to him in the Latter end for thus was it with Solomon at the time to which he here Relates while the Lords Spirit was withdrawn and he was entering upon a course of defection from the Lord I said in my heart go to now I will prove thee with Mirth therefore enjoy Pleasure 2. Even these whose Souls have been sometimes ravished with spiritual Mirth and delight in God and have very long enjoyed those pleasures that are Heavenly even they by their falling lazie and secure Cant 5.2 Or waxing proud because of it 2 Cor 12 7. May provocke the Lord to withdraw so far that they will lose the impression of that sweetness they have formerly found and apprehend pleasure only to be had in Earthly delights and be so eager in the pursuit of these as if there were no better to be had So that these who have gotten much of their Youth and a great part of their Elder Dayes past over in the fear of the Lord and Fellowship with Him have Reason even unto gray Hairs and Death to be working out their Salvation in Fear and Trembling least these sparkles of unmortifyed Corruptions which have been long keept at under and are not quite extinct in the best may break out in a flame even in their old Age for this Man of whom we have Ground to conclude that much of his Youth and the great part of his Life was spent in fellowship with God is notwithstanding at this toward the evening of his dayes I said in my heart go to now I will prove thee with Mirth therefore injoy pleasure 3. What ever opposition there be in the Hearts of Men to sinful Temptations as somewhat of that sort may be found in the unregenerate from the clearness of their light apprehending the hazard of their sinful wayes Rom 2 15 Act 24.25 And much more must be in the regenerate in whom the seeds of Grace alwayes remain 1 John 3 9. Yet while the special Influences of the Lords Spirit which powerfully divert the heart from sinful speculations Ps 119 36.37 and actuate his Grace Cant 4.16 are suspended the corrupt part will so uncessantly incite and so imperiously command the whole Man to go over the Belly of that opposition that even a renewed Child of God is in hazard not only to be overtaken by the surpriseall of temptations and suddain motions of his Corruptions but deliberately to go after these especially such as promise to him much sensual pleasure How desperate is the Wickedness of the best Mans heart And how great that Mercy and Love of God that follows after him in such Courses and powerfully reclaims him For here Solomon setting forth that sinful frame of Spirit whence his gross defection had the rise represents himself speaking to his own Heart as if it had been slow in the pursuit of sinful pleasures and no wonder considering his great Light and former Experiences of much sweetness in Religious Exercises and urging it to go over all opposition for attaining to these I said in my heart go to now I will prove thee with Mirth therefore injoy pleasure 4. A true penitent will not only with grief call to mind his gross External Sins but also with what Bensil of Spirit he hath been carried on to them and will make Language of his sinful purposes that he may make himself more vile in his own Eyes and will not stand to publish the same when his so doing may restrain or reclame others from the like or prevent the despair of wakned Sinners affrighted at the sight of their own vileness and the disappointment of that satisfaction which they expected from their Idols for for these and the like ends doth this penitent Preacher reflect upon his own sinful temper and relate the Language of his heart in pursuing his Carnal pleasures concluding with all and calling others to consider that the Issue of such Courses is nothing but Vanity I said in my heart go to now I will prove thee with Mirth therefore enjoy pleasure and behold this also is Vanity 5. What ever use of corrupt Wit and Reason Men may have for accomplishing their sinful pleasures and increasing their delight in them the same is nothing else but Madness in Gods sight seeing they are but shareing of the beasts Happiness and while they express most Joy in the satisfaction of their Lusts they are but Laughing at their own Fetters whereby they are held Captives to the Devil and but like mad Men gathering fewel to that Fire wherein for their Carnal pleasures here called Laughter they shall for ever weep and gnash their Teeth I said of Laughter it is Mad. 6. As these who do most madly pursue their Sinfull pleasures cannot possibly condescend upon any profit they have by their so doing and yet are very hardly brought to consider that it is so so it is a prevailing way for Ministers to deal with People and for People to deal with themselves to put their Conscience by questions to condescend upon the Advantage they have by their way and sometimes to direct their speach to these Idols they serve as their God and as it were Examine them as Men do Theeves or Spyes that haunt their houses to see if they can show men which is impossible for them to do what profit they bring to them that serve them for as this question may be taken as put to Mirth it self or to the Conscience of the voluptuous Man concerning it what doth it Or as it may be read from the original what dost thou Imports that Mens sinful pleasures contribute nothing to their Happiness and true satisfaction but much every way to the contrary exprest before by Vexation of Spirit So it imports an impossibility of getting an answer condescending upon any true Advantage Men have by their sinful pleasures And this forme of Speach is used by Solomon to rouse the Consciences of Men that serve their pleasures and to convince them of their Madness in so doing I said of Laughter it is Mad and of Mirth what doth it Verse 3. I sought in my heart to give my self unto Wine yet acquainting mine heart unto Wisdom and to lay hold on Folly till I might see what was that good for the sons of Men which they should do under Heaven all the days of their Life SOlomon having given a summe of his sinful Resolution to pursue his pleasures which was in his heart when he first began to make defection from God with his sad censure thereof now being a penitent in the former verses He doth here give particular instances of the Courses he took for attaining to the same and First he doth further inlarge his pursuit
prevent the evil disswaded from in the former And let not thy Heart be hasty to utter any thing before the Lord. 4. We cannot but speak Rashly to God or of Him and form in our Hearts Thoughts and Desires that will displease Him unless we do by Faith apprehend Him a present God and our selves before His Face and our Heart-language no less plain to Him than our Words For to enforce the former Disswasives He calls us to mind that whatever we utter with our Mouth or Heart is before Him or as it is in the Original Before the Face of God 5. The Greatness Soveraignity Excellency Power Omniscience and such other Perfections of God as His Glorious Palace whereof we think we see the out-side serves to mind us of Ps 19.1 and ought to be much in the Hearts of His People who have most filial Confidence toward Him in Prayer that the same may be qualified with Reverence and they may be kept from these Evils presently disswaded from For to this end it is said For God is in Heaven 6. Our own natural Baseness and Weakness whereof we should be minded by the place of our residence here below upon this Earth under the view of the Lord's Eye and under the stroak of His Hand Who is exalted so high above us should likewise stamp our hearts with much reverence to Him and make us who are but Earth-Worms creeping about His Foot-stool very attentive what we speak or think of such an Exalted Lord For this is another Motive to that purpose Thou art upon Earth 7. Although the Lord understand our hearts desires and motions as well as our words and tho' our speech to Him in Prayer be not to make Him understand what He knew not before yet He will have Words and Expressions used in Prayer for the better staying of our hearts upon the purpose we express and the more effectual moving of our Affections with the sense of our Need by hearing our selves make our moan to Him and for the strengthening of our Confidence by hearing our selves repeat to Him the grounds of Confidence to be heard and helped which He hath given us This is implyed in the first and last Words of the Verse Be not rash with thy Mouth and let thy Words be Few 8. Although it be sometimes safe yea necessary to continue long in Prayer and speak many words to the Lord especially when our own or the Churches Straits are urgent and our strength and assistance great Luk 6.12 and to speak few words to God may be a great guilt when either our Laziness or Unbelief restrains our Prayer yet considering how prone the best are to offend in Prayer by speaking Words without Sense or Affection so as they scarcely hear or understand what themselves speak through reason of Security Darkness and Confusion and by vain Repetitions through penury of Matter and Rash adventuring upon the duty it is ordinarly safest in a few words from Faith and Affection to express our Wants and Desires to God according to this Direction Let thy Words be Few Ver. 3. For a Dream cometh through the multitude of business and a fools voice is known by multitude of words SOlomon giveth here some farther Reasons to disswade from Rash and Inconsiderat speaking to God in Prayer and from idle multiplying of Words in that Duty and these he expresses in two proverbial Speeches or Similitudes taken from things common among Men the Application whereof to the purpose may be easily gathered from what goes immediately before The First is That Dreams come from the multitude of business The meaning whereof according to the Scope is That as multitude of distracting Businesses in the Day occasions many confused Fancies in the Night So Men being excessively taken up with the things of this Earth and having their Hearts which should be kept in a praying frame what ever they do drowned in Wordly Employments they must needs if they speak any thing to God speak it very Inconcernedly and Rashly seing they take no leasure to prepare their hearts for such a Duty So that this first similitude or proverb presseth the former disswasive from rash and inconsiderat speaking to God by discovering the cause of it namely mens Distraction with the multiplicity of Worldly affairs and so consequently points at the remedy thereof The Second is that a Fools Voice is known by the multitude of Words The meaning whereof is That as men discover their want of prudence even in common things by their much speaking so vain Babling and a multitude of words unadvisedly uttered to God in Prayer doth bewray a man to be destitut of the clear knowledge of Gods excellency and of his own Baseness whereof Solomon spake before And this second proverbial speech doth also hold forth the effect of that Rashness to wit that it doth but discover men to be Fools Hence Learn 1. So much should the Lords servants and people be taken up with things spiritual especially with the intertaning of correspondence and fellowship with God in Prayer that the most ordinary and common occurrences should furnish them with some profitable considerations which may enforce the right manner of going about that Duty and may be held forth to others for their instruction therein For here the wise man presseth upon himself and others the former direction by such Observations of common occurrences as few are unacquainted with a Dream cometh through the multitude of Business and a Fools Voice is c. 2. It is the multitude of worldly affaires wherewith men do excessively and often without necessity take up their time and the distraction of their hearts with these that makes much rashness and inadvertance in speaking to God while men take upon them in one day the Business and Toil of many days they have no leasure to commune with their own hearts concerning their own case and Gods dealing with them and this makes them that if they speak to God at all they cannot but speak rashly for so much is held forth in the application of this similitude or Proverb which is to be made according to the scope thus As Dreams come from the multitude of Business So rash and inconsiderate Expressions in Prayer often come from the toil and spending of Mens Spirits about things Worldly as the word Business in the Original signifies 3. Although the Lord in His Providence put many Imployments upon some of His People at once giving them the charge and over-sight not only of their own Estates but of the Persons and Estates of others in which case they may go about their Affairs relating thereto with a good Conscience providing the same be done as Duty to God Ps 119.4 with acknowledgement of Him Prov. 3.6 and the heart always as it may and ought to be in the greatest variety of Imployment kept in a disposition for duty Neh. 2.4 Ps 119.23 Yet when Men suffer their Thoughts to be distracted with these things so as they
men and therefore should be considered by them and for that end represented and insisted upon by the Lords Ministers for here that which none can be Ignorant of is held forth to convince Men of their Vanity in seeking an Earthly Happiness and to draw them to seek better things That as Man Came Naked into the World so must he Return c. 3. It is both the guilt of the Children of men that they embrace the Dung-hill and choice Earthly Triffles for their Portion while the Blessed God his Grace and Glory are in their offer And the same is also their woful Punishment justly inflicted upon them for despising such an offer For both of the evil of Sin and Punishment this is to be understood This is a sore evil that in all points as he Came so shall he Go. Not as if this Dispensation were evil but that Man should Labour for the Wind Neglecting the Substance seing He must Go as he Came. This is the sore evil 4. If covetous Worldlings would commune often with their own Hearts if they would exercise their Reason and put their Conscience to tell what true Advantage they have by pouring out their Hearts upon the Earth and the things thereof they could not but see their way to be no less unreasonable and unprofitable for attaining to Happiness than if a man would make it the business of his Life to gather Wind which cannot be held though it be among his Hands nor can satisfy him though he could hold it But such serious Thoughts are banished by Worldly minded Men and therefore Ministers should urge their Consciences to speak to this purpose as is imported in this question What profit hath he that hath Laboured for the Wind 5. Whatever deluded apprehensions the Worldling hath of Pleasure and Comfort in his Possessions and pursute after more he hath not the least grain of true Comfort all his Life-time he hath not a truly Comfortable Meal nor a good day suppose it were the day of his Coronation and Conquest of Kingdoms How much better is the Case of a poor Believer in Jesus Christ who though he be judged by Worldlings the most Comfortless man in the World yet eats his Bread with gladness and singleness of Heart Acts 1.46 And may have every day the Feast of a good Conscience Prov. 15.15 For of the covetous the Spirit of the Lord saith thus All his dayes he Eats in Darkness 6. Though many Worldlings be insensible of the matter of Sorrow which they have though they can feign joy and put a fair face upon a Spirit gnawn with inward Challenges yet have they much Sorrow they are still sowing the Seeds of Sorrow and all they do tends to ripen it and sometimes they have pangs of Conscience in the fearful expectation of Judgement and Wrath for saith Solomon He Eats in Darkness and hath much Sorrow 7. Covetous men are ordinarily men of fiery and fretting Dispositions their Passions are moved when the Word speaks against their Idolatry they are inraged against those who crave either in Justice or in Charity any thing from them and repine at these Dispensations of Providence which either impose their Projects for more of the World or threaten the removal of what they have in which respects the Covetous man is here said to have Much Wrath. 8. Whatever outward Health a Covetous Miser may have yet is he ordinarily in a Distemper of Spirit pined away with Cares how to gather more Riches Anxious Fears of losing what he hath and Vexation of Spirit upon disappointment of his Projects for increase of his Wealth And these often have influence upon his Body and Natural Spirits to make these Sick and Languid especially while de denies himself the comfortable use of the Creatures and keeps his Spirit still upon the rack with his Cares and Fears in which respect he is still a sick dying man and Hath much wrath with his Sickness Ver. 18. Behold that which I have seen It is good and comely for one to Eat and to drink and to injoy the good of all his Labour that he taketh under the Sun all the dayes of his Life which God giveth him for it is his Portion 19. Every man also to whom God hath given Riches and Wealth and hath given him power to eat thereof and to take his Portion and to rejoice in his Labour this is the gift of God 20. For he shall not much remember the days of his Life because God answers him in the joy of his Heart LEst the former directions concerning the right Worshiping of God and Arguments disswading from the inordinat love of Riches might be mistaken as setting men upon a Rigid Severe and Comfortless way of Living Solomon doth in the last part of the Chapter commend at large the Holy and chearful use of the outward comforts of this Life And for this end he doth First call all to consider what himself had seen or observed in his own Experience to wit that it is good not mans Chief but Subordinat good fitting him for a higher the Glorifying and Injoying of God and Comely or that which Beautifieth as the word signifies to wit in the Eyes of others the way of Religion prest in the former part of the Chapter that a Man should Eat and Drink By which words he doth not commend Sensuality or excess but a free and Holy Use of the Creatures men keeping themselves within the bounds of Sobriety and proportioning their use of the Creatures to the Lords Blessing of their Labours for cherishing of the natural Life while God continues it This saith he is a mans Portion not his Best for that is the Lord Himself Reconciled with him in Christ but a Temporary Portion or reward of his Labour carved out to him as the word Portion signifies for upholding his outward man in his Masters Service Next He shews that when God hath given to a man abundance of outward things and hath withal superadded this favour that he hath given him power to use them which consists not only in a mans natural Health whereby he is in a capacity to make use of creature comforts but also in the freedom of his Spirit from Anxiety Nigardliness or scruples of conscience in using them so as he is not inslaved to his Possessions but is made a Master or Lord of them As the word to give Power signifies and hath Wisdom to take them proportionally and sutably to his Rank and Imployment which is to take his Portion and so chearfully to follow his Duty Rejoicing that he is enabled for the same This saith he is a free Gift of God to wit a new Gift superadded to all his wealth and Riches ver 19. And Thirdly He giveth the Reason why men should study this holy and chearful use of the Creatures taken from the advantage he shall have thereby namely he shall not much remember the days of his Life whereby is meant that he shall not be