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
the sense formerly mentioned By events is meant as the word signifies the Occurrences of Providence which fall out beyond mans foresight or expectation And though the Word translated event be used in Scripture for Prosperous and Comfortable Occurrences Gen. 24.12 yet the following instance makes it clear That it is to be understood here of sad and dismal events and such as are contrary or do come against as the Word also signifies Mens natural Inclination And yet the meaning is not as if every one of both sorts of men here spoken of did alwayes meet with the same kind of sad events seeing experience teacheth that some sensual voluptuous Men will be keept free of such and suffered to enjoy their Pleasures while the morally wise and sober Man will meet with them sadly But the meaning is that neither the foresight or prudence wherein the one sort please themselves as the best way to their Happiness nor the abundance of earthly Delights whereof the other hath no less esteem can either hold off or sweeten any sad event that may befall either of them And though it be true that the same sad events for the substance or kind of them may in time befall these that are endued with saving knowledge which do befall either of these two sorts formerly mentioned yet to the godly the natures of these are changed to work for their good Rom. 8.28 But to others sad events are incident which are not only the same for kind but alike comfortless Hence Lâ—â—rn 1. Even of these Courses which natural men take for Happiness and which are equally insufficient for bringing it about there are some of them to be preferred to others as having less open dishonour to God in them serving more for the good of humane Society and the temporary comfort or the men them selves and keeping them in fitter Capacity for honouring God if so be he shall visit them with his saving Grace as the study of Moral Vertue and Wisdom whereof the Lord hath some sort of liking Mark 10 21. And others again to be more detasted as tending more to the publick dishonour of God Rom. 2.24 quenching the remainders of natural light in men Hose 4.11 and rendring them incapable of Instruction Prov. 5 12. as the excess of Carnal Pleasures doth which is here called Folly For Solomon comparing these two together the study of Moral Wisdom and Sensuality both which he had before pronounced vain empty of satisfaction and insufficient for making them Happy who seek no better he doth here prefer the one to the other I saw saith he that Wisdom excelleth Folly 2. The comparing together of what is good and evil better and worse serves much for the producing of clear thoughts of both in mens minds For Solomon having shown in the former Verse that he did joyntly consider or compare together Wisdom and Folly gives account here what success he found in so doing Namely that he is now able to shew wherein the one excels the other and wherein they both agree Then I saw that Wisdom excelleth Folly 3. Whensoever we undervalue any thing of it self good in reference to any effect which it is insufficient to produce and so put it out of that place whereunto mens ignorance or corruption had advanced it we ought to be very careful that we do not undervalue it absolutely and as to other uses and effects for which it may serve but still to give it its own due In reference to these It being manifest by experiece that when any thing is deservedly cryed down in some one or other respect many are ready to cry it down altogether or to charge others with so doing As for instance Antinonians hearing good Works undervalued in the point of Justification they unjustly debase them in reference to the evidencing of the likeliness of our Faith and the like which is their proper place And the Papists finding Us to put them from having hand in our Justification they charge Us as if we taught that they were altogether needless all which kinds of reasoning are confuted by Solomon in this place who having formerly cryed down this Wisdom whereof he speaks as utterly unable to direct man to his True Happiness he doth here commend it as to other more inferior effects Then I saw that Wisdom excelleth Folly as far as Light c. 4. The use of similitudes taken from things Natural or Civil for cleaâ—â—ng the truth of things Moral or Divine is lawful and suteable for Preachers of the Gospel providing they be apposite decent sparingly used and not brought for proofs but illustrations of Truths proven For so doth Solomon here illustrate this assertion which he proves afterward by a very pertinent similitude I saw that Wisdom excelleth Folly as far as Light excelleth Darkness 5. Men altogether blind in what concerns their Soul who can neither see their spiritual danger nor the remedy thereof thâ— both be clearly held out to them may be very sharp sighted in things belonging to this Life and able to foresee many dangers relating thereto that they may eschew or prepare for them and many advantages that they may procure and make use of them For Solomon commending that Wisdom which may be separated from saving knowledge He saith The Wise mans Eyes are in his Head 6. Excess of sensual Pleasures though never so lawful in themselves doth exceedingly darken mens wit and reason and so makes them unable to discern their hazard or advantage Spiritual or Bodily and consequently makes them stumble and offend at every thing in their way especially at the means which are used for their reclaiming For it is of the voluptuous sensual man that the wise man here speaks But the Fool walks in Darkness 7. How far soever an unrenewed mans condition and course may be justly preferred to anothers whether for outward Enjoyments or inward Qualifications such as Riches Wisdom and the like yet none of them by any of these can hold off death or any other sad stroak nor find out any sutable consolation for themselves under the same the consideration whereof should make them long for reconciliation and fellowship with God and make that their study as the only way to Happiness in which state they shall be sure every event shall be for their good Rom. 8.28 For herein doth the wise man make these two courses to agree whereof the one doth in other respects excel the other That one event is common to them all viz. All of them who follow either of these courses formerly mentioned 8. Though unrenewed men ordinarily judge others especially the Godly miserable because of sad events befalling them Psal 71 11. Acts 28.4 yet if they did mark the Lords way with themselves the occurrences of his Providence about them might easily confute their mistake herein and convince them that neither the Wisdom wherein some of them Excell nor the abundance of earthly delights which others of them have can exeem them from
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.
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
a formal Tryal by the Law or otherwise than the Laws of the Land grounded upon moral Equity prescribe which were contrary to Deut. 17.18 19. But he speaks of what often falls out in matter of Fact that their Power is often as great as they desire especially in reckoning with Subjects with whom they are offended The 2. Expression is Where the Word of a King is there is Power He means a King in the Exercise of his Power and having his Subjects at his command otherwise a King may be in such a Case that his Word will have no Power if he but speak the word against a discontented person who hath rashly deserted his Duty to him there is not wanting Power enough to reach such a man and this is the ground of the former that he doth what he pleases The 3. is And who may say to him what doest thou It is not to be understood as if none might controle Kings or Supreme Magistrates Acting contrary to their Duty and to the command of the Supreme Lawgiver seing such have been warrantably contradicted and opposed and had this same question in substance proposed to them as it was by Joab to David excessively grieving for Absalom 2 Sam. 19.5 And commanding to number the People 2 Sam. 24.3 To Saul by his Subjects rescuing Jonathan 1 Sam 14.25 And by the Priests to Uzziah invading their Office 2 Chron. 26.28 But the meaning is that beside the Sinfulness of Disobedience to Magistrates in things Lawful or the sinful way of refusing Obedience to them in things unlawful it is not safe in regard of outward hazard to contradict them men that do fit must do it upon their peril And therefore they that would prove themselves indued with true Wisdom should be loath to adventure rashly upon their Displeasure that so if they must suffer from such as are so absolute in Power and have so much Terrour they may suffer with a Peaceable and good Conscience Hence Learn 1. They that handle the word of God must not only press necessary Duties by Reasons but if they would gain right Obedience to these Duties they must discover to the People and disswade them from these Evils which are contrary to these Duties especially these inward Distempers of Spirit which indispose them from their Duty For this Preacher having in the verse before exhorted to Obedience unto Lawful Magistrates he here dehortes from the inward root of Rebellion which is in Mens Hearts namely their Impatience Discontentment and Passion which make them shake off their Allegiance and Duty to their Superiours while he saith Be not hasty to go out of his Sight 2. However some Magistrates do carry themselves so as they are not worthy of the Presence and Countenance of good Men 2 King 3.14 Yet when men have reason to withdraw their Countenance and wonted Respect from them they should do it without Passion or Perturbation of Spirit lest testifying their dislike of their Sins they reflect upon their persons and on their Authority which is the Ordinance of God Be not hasty to go out of his sight 3. As Christians should always have calm and composed Spirits without Passion or Perturbation and should manifest the same toward all men Tit. 3.2 So especially toward Magistrats and that even when they have or apprehend themselves to have received some ground of Discontentment our composed and meek Carriage even when Magistrates are as they should not be should witness our Reverence to them as holding forth to us some impression of the Majesty and Authority of God Be not hasty to go out of his sight 4. Though the best of men are in hazard to be overtaken through inadvertency or Passion in a wrong course and being once ingaged are ready to persist and defend themselves in what they have done Yet Heavenly Wisdom will teach men in that case humbly to retreat rather than proudly to persist in any evil way for this second disswasive imports both the hazard of ingaging and of persisting in an evil way and presses the receding therefrom even after ingagement as an evidence or proof of that Heavenly Wisdom formerly commended Stand not in an evil thing 5. When the Scripture speaks by way of Historical Narration of what is to be found among men particularly Kings and great Persons without express approving or disapproving thereof the same is to be exponed by the scope of the place and other Scriptures as for example when the Lord foretold by Samuel what the King whom the people desired should prove 1 Sam. 8.11 It doth not justify him to be such an one seing many things there spoken of him are contrary to the Duties else where injoyned unto Kings and so here if this expression He doth what he pleases were to be understood as if he might Lawfully do what he pleases then Solomon's Idolatry and other Iniquities had been warrantable Therefore the meaning must be that it falls out often thus that when a King reckons with a Rebel or Discontented Person with whom he is displeased He doth whatsoever pleaseth him 6. The Lord permits often and disposes so in his providence that Kings and Supreme Magistrates should be very absolute and have great Power so as few do or darr control them And this he doth for good ends that his Pleasure may be theirs when they are put in a capacity to do what they please for any opposition from men that they may make their Power a Terrour to evil Doers and if they imploy it otherwise he makes good use of that also for the increase of their Judgment and for the trial of the Faith and Patience of his own who are Loyal Subjects to him for Solomon speaks here of what is often found in Kings and Supreme Magistrats leaving the speaking of their Duty and the limitations of their Power to other places He doth whatsoever pleaseth him where the Word of a King is there is Power and who may say unto him what dost thou 7. Though the great Power and absolute Authority which Kings and Magistrates do sometimes exercise should never make their Subjects forget their Subordination to God or do any thing contrary to his Will Dan. 3.18 Yet the consideration of it should have influence to restrain their Carnal Passions that if they must disobey or oppose them for Conscience sake they may do it with meekness 1 Pet. 3.15 And if they must suffer they may do it with a good Conscience and the approbation of God the Supreme Magistrate for Solomon brings their Power and the hazard of contradicting them as a disswasive from rashness in dealing with them and from persisting in any evil course Be not hasty stand not in an evil thing for he doth whatsoever he pleaseth and who may say unto him what dost thou Ver 5. Who so keepeth the Commandement shall feel no evil thing And a wise Man's Heart discerns both Time and Judgement HAving disswaded from rash adventuring upon the Wrath of
to our apprehension the Godly should be we ought thereby to be led to the believing consideration of this that God would have us taking other grounds whereupon to conclude his Love and favour or his displeasure and indignation toward us For as a proof of that that neither Love nor Hatred can be known by the things before us this is given All things come alike to all there is one event c. 8. So excellent is a reconciled state in regard of the many priviledges they have who are in it and the many divine qualifications wherewith they are endued that they have many Stiles and Titles of honour wherein they comfort themselves against all sad Events and against the community of their lot here with that of the worst of men For here several of their Stiles are reckoned out by Solomon Righteous Good Clean such as Sacrifice and fear Oaths 9. So woful is the case of unreconciled Souls and so many are the parts of their perversness that few words cannot express the same therefore Solomon here makes use of many to design them that are not beloved of God They are Wicked Unclean Sinners such as Sacrifice not Swearers 10. The Lord looks upon them whom he Loves as they are in Christ and reckons them by their better part and according to what he intends to make them at last Though they be in themselves Unrighteous Unclean Wicked Slighters of his Worship and Prophaners of his Name yet because they are considered in their Cautioner they get all the contrary Names Righteous Clean Good c. 11. Only those who have fled to Christs Righteousness and so are made Righteous are the persons who may conclude themselves favoured of God and all that have done so are made in some measure conform to their Heavenly Father in goodness they are also made to purify themselves even as he is pure they are tender and conscientious of his Worship especially his publick Ordinances and so are they of any lawful ingagement they have taken on for these go all together and by the contrary those have no ground to think otherwise of themselves than as in an unreconciled state or of their way as hateful to God who are restless in the course of their Sin as the word Wicked signifies who are living under unrepented of guilt and daily defiling themselves farther by serving their Lusts who neglect or slight the Worship of God and prophane his Name For these and the like are the marks whereby men may judge and be able to discern whether they be in a state of favour or not For Solmon having denied Love or Hatred to be known by outward events which come alike to good and bad he doth with all give such a description of them that are beloved and them that are abhorred of God as all may know their state and be able to judge of it while he saith There is one event to the Righteous and to the Wicked to the Good and to the Clean and to the Vnclean c. Ver. 3. This is an Evil among all things that are done under the Sun that there is one event unto all yea also the heart of the Sons of men is full of evil and madness is in their heart while they live and after that they goe to the Dead HEre is the Fourth observation which the Lord Spirit taught Solomon to make upon his Dispensations and mens disposition and carriage in order thereunto and according to his professed purpose in the first words of the Chapter to make clear to others and it is concerning the ordinary effect which the equality of Events spoken of in the Third Observation hath upon the most part of men There is an Evil saith he among all things that are done under the Sun that there is one Event c. Which cannot be understood as if he were censuring the holy and wise providence of God in permitting and ordering it to be thus that outward Events should be common to good and bad But the meaning is that as Afflictions to the Godly are of themselves Evil grievous and bitter to their flesh and often corrections for their Sins and upon the other hand Prosperity is an Evil to the Wicked as it is a heaping of Coals of fire upon their head So mainly this equality of Events to Good and Bad is Evil in regard of the bad use that most men by Reason of their corruption make of it especially Wicked Men who therefore shake off all care of Piety and wax bold in their Sins seing they prosper so much in them and in so far as Corruption is unmortified in the Godly the sight of this equality of events becomes an evil to them discouraging them in their Duty and often inclining their hearts to side with Wicked Men in their course as appears by Psal 73.10 c. And this he calls an Evil among all things or as the words may be rendered an Evil above all things to point out the frequency or rather the hainousness of this abuse of the Lords Dispensations for so the Hebrews do sometimes express the Superlative degree Prov. 30.30 Next He explains how this is an Evil to Wicked men in two expressions their hearts are full of Evil which may be either taken for the cause why they make a bad use of their Prosperity even because they are void of the Grace of God and full of contrary Evils or rather for the effect of their injoying Prosperity and observing the afflictions of the Godly they give up themselves to all sorts of Wickedness as if God were not displeased with their way or would never be wroth with them seing he seems so in his Dispensations to favour them And this he inlarges by another expression Madness saith he is in their Heart c. Or as the word Madness signifies Boasting Pride and Insolency in their Sins take up their Hearts all along their Life And Lastly He shews what shall be the end of their course after that saith he they go to the Dead which is not simply to be understood of their going to the state of the Dead abstracting from their future and eternal state seing that is common both to the Wicked and Godly but the Death he speaks of is that which is the wages of Sin to the Wicked that is temporal Death puting a period to their Prosperity and sinful courses and making them enter into Eternity of torment which is the second Death And this is spoken to deterr them from their sinful Courses Hence Learn 1. These favourable and prosperous Dispensations which wicked men meet with and which they should take for invitations to Repent for former abuse of Gods goodness and as engagements to his service and obedience who deals so liberally with them are turned by them into occasions of Sinning made fewel to their Pride Hos 13.6 and contempt of the threatnings of the word Psal 73.9 so do they heap upon themselves by their abuse of these
cause the Oyntment c. so doth a little folly c. 4 The greater measure of esteem and Reputation for Wisdom and other gifts of God men have attained unto the more easily is their Reputation stained even by the smallest miscarriage discernable in them They have the eyes of Envy fixt upon them 1 Sam. 18.9 those who have been silenced by their blameless behaviour will readily speak much against them when they manifest but a little Folly 1 Tim. 5.14 1 Pet. 2.15 And the more straight their former carriage hath been the more remarkable will the least impertinency or rashness in their future carriage be as a small blemish is easily discerned in a face that hath always appeared beautiful The consideration whereof should stir up such to walk the more circumspectly whereunto Solomon here by this Argument doth excite them a little Folly makes them unsavoury and useless who have been in Reputation for Wisdom and Honour 5. So spiritual should the minds of Christians be especially the Lords publick Servants that they should make some spiritual use of these things which are of most common use among men and so should be ready to illustrate and commend truth and duty to others by these things which may be their daily remembrancers For so doth Solomon here Dead Flies cause the Oyntment of the Apothecary to send forth a stinking savour so doth a little c. 6. As the untainted Reputation of a Wise Christian makes him very savoury and his carriage and Counsels wholesome and medicinal to others with whom he converses while he makes manifest the savour of the knowledge of Christ and by his example and instruction heals the distempers of those among whom he lives So the miscarriage of such a man makes him so much the more noisome and unsavoury as he hath been before savoury and useful as is imported in this similitude and the application of it There is nothing more wholesome and savoury than pretious Oyntment while it is fresh nothing less useful and more unsavoury when it is corrupt And so is it with those that have been in Reputation for Wisdom and Honour While by their holy and circumspect walking they keep their Reputation they are very savoury and useful but when even by a little Folly and much more by their gross failings they lose it they become very noisome and unsavoury Ver. 2 A Wise mans heart is at his right hand but a Fools Heart is at his left 3. Yea also when he that is a Fool walketh by the way his Wisdom faileth him and he saith to every one that he is a Fool. THat the minds of Men may be yet more in love with the following directions concerning the manifesting of Heavenly Wisdom in their conversation He doth here in the second place describe those that are indued with it and those that are destitute of it First He describes the Godly who are ordinarily designed by this name the Wise in Solomons Writings while he saith the Heart of the Wise is at his right hand He doth not speak of the situation or position of that material part of the Body which is called the Heart and is in the same place in all Men but of the inward frame and disposition of a Mans spirit in order to his acting The man that hath saving Wisdom his mind is present at his duty and fit to direct him how to go dexterously about it in the opportunity thereof And this he expresseth in a proverbial kind of speech his Heart is at his right hand because it is with the Right hand that Men ordinarily are readiest and swiftest in working In a word it is to be in a fit disposition for Duty or as Pauls expression is prepared unto every good work in the season thereof Next He gives a description of the man destitut of this Heavenly Wisdom in two Branches The First is That he is unfit for every duty his Heart is at his left Hand he cannot go dexterously about his actions and hath no Heart to act any thing aright The Second That he doth palpably discover his naughtiness to discerning Onlookers by his visible deportment when he walks by the way that is when he is about any duty Common or Religious his Wisdom or as it is in the Original his Heart fails him he hath neither Wisdom Strength nor Courage for his Duty especially when he meets with difficulties in the way of it and he saith to every one that he is a Fool not as if he did in words express so much For Solomon speaks nothing in this Book of natural Fools or such as are destitut of the exercise of common Reason but of persons void of saving Grace how wise soever they seem to be otherwise they are often left of God to bewray their Folly to spritual Discerners Hence Learn 1. In so far as Christians are indued with Heavenly Wisdom and do improve the same they will do nothing before they deliberat and consult the word and Spirit of God concerning their actions both for the matter and manner of them Prov. 4.26 that they may discover and foresee temptations incident to them in following their Duty to shun them Prov. 2.10.11 and Hazards and inconveniences to eschew or prepare for them Luk. 14 28â— they will watch the opportunity of their Duty and keep themselves in a fit disposition for it that they be not surprized therewith when it offers it self 1 Pet. 4.7 they will labour to keep these considerations which may repel Temptations guard against discouragements Psal 119.50 95. And will be often reflecting upon their actions for matter of Humiliation or Praise as they find them right or wrong Psal 119.59 all which may be comprehended under this description of the truly Godly The heart of the Wise is at his right hand 2. Men void of the saving knowledge and Grace of Christ cannot go dexterously about any Duty For either when they purpose to do well the Right hand of Execution is absent from the Heart Psal 78.37 Or when they do what is right in it self their Heart is as it were away from their Hand Isai 29.13 And ordinarly their Hearts are wholly indisposed for and averse from what is their Duty and only inclined to act what is Sinistrous or Evil as is imported in this description of the man void of saving Grace or knowledge The Heart of the Fool is at his left Hand 3. Though every mans heart be framed alike and have the same position in the Body yet Saving knowledge and Grace make so great a change upon the Heart where they are bestowed as if the natural situation of it were changed It now in some measure inclines toward that which is good in the sight of God Rom. 7 22. while as before it was only bent toward Evil Jer. 17.9 For to convince us of the vast difference between the regenerat and the unregenerate he thus describes the one and the other The heart of the Wise