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
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
madly resolved to go on in their sinful ways 2 Chron 25 8. And so it is used here to Men who did Rejoice in their Foolish Youthful Lusts who did encourage and provoke their own Hearts and one another to more and more delight therein withholding nothing of satisfaction to their sensual pleasures which they could attain to making their own inclination the rule of their walk and so did justly deserve to be given up of God to their own Hearts Lusts and that he say to them let him that is filthy be filthy still Next He labours to reclaim them by certifying them of a Judgement to come wherein they behoved to appear and and give an account of all such sinful motions and courses as they have intertained and followed Thirdly He endeavours their reclaiming by a serious and grave exhortation to the study of Reformation held forth in two Expressions The one is that they should remove Sorrow from their Heart they thought to do this by their sinful pleasures but he imports they were increasing grief to themselves and Wrath as the word translated Sorrow signifies even the wrath of God against their own Souls The other expression explains the way how they should remove Sorrow from their heart to wit by putting away evil from their Flesh whereby is meant the forsaking of these sinful pleasures in the accomplishing whereof the Flesh or outward man is mainly instrumental And Fourthly he doth endeavour the same by a reasoon taken from the vanity or sinfulness of Mens Conception and Birth which should move them to cry for a change of their nature for the first word translated Child-hood relates to Mens Conception and the time between that and their Birth and the other translated Youth relates to their Birth and some time following for it signifies the Morning or break of day both which are full of sinful vanity rather to be lamented than continued in Hence Learn 1. Those who give up themselves to their sinful pleasures may justly fear that God shall give them up also to follow their own way to their eternal ruine and that as they scorn his pains and often mock his Messengers so he shall mock them and scorn the Scorners For this Holy Irony is to beget Fears in their Hearts lest God give them utterly up to themselves Rejoice O young Man in thy youth and let thy Heart cheer thee in the days of thy youth and walk in the ways of thy Heart c. 2. Where Gods powerful renewing Grace hath not lighted upon Mens Heart they will not only take pleasure in Sin but they will provoke themselves to more and more wickedness and if Light or Conscience would make reluctancy they will spurr their Hearts over the Belly of it and will with-hold themselves from nothing which gives present satisfaction were it never so dishonourable to God and destructive to their Souls Peace and Felicity For this Ironical Speech expresses the language of a bold Sinners Heart to himself Rejoice in thy youth and let thy Heart cheer thee and walk in the ways of thy heart and in the sight of thine eyes 3. Christs Ministers must study variety of Strains for reclaiming of Sinners sometimes they must labour to terrifie by Threatnings sometimes allure by Promises as Solomon hath done before and sometimes labour to make Men ashamed by Holy Ironies and scorning of their scornful Carriage and speak to them in their own strain as they use to speak to their own Hearts and one to another providing they do thereby intend their Reclamation not their Irritation that they be not desirous of a woful day upon them that they intertain Pity and Grief in their Hearts to see Men going cheerfully to their own Ruine and that they intermix with their strain informations of their Hazard and loving Counsels expressing some hope of them and holding forth to them the way how they may be reclaimed as here this heavenly Preacher doth Rejoice O young Man c. But know God will bring thee to Judgement therefore remove Sorrow from thy Heart c. 4. When Men have abundance of earthly Pleasures and are in a capacity to enjoy the sweetness of them they are then in great hazard to banish all serious Thoughts of Death and the last Judgement For this Memento imports that such have need to be minded thereof But know thou that God will bring thee into Judgement 5. The serious and believing Consideration of that Great Day of Judgement is a special Mean to abate Mens eagerness in the pursuit of their carnal Pleasures And therefore Ministers should be serious and frequent in stirring them up to the consideration of it For the Spirit of God finds this to be most pertinent to be put as a Bridle in the Jaws of insolent Youth to restrain it from excess in carnal Pleasures But know thou that for all these things God will bring thee to Judgement 6. There will be no shifting of Compearance at the Judgement Seat of Christ were Men never so unwilling to sist themselves there compear they must Know thou that God will bring thee in to Judgement 7. The last Judgement will be so exact that not the least sinful motion of wicked Mens Hearts shall pass without notice and deserved Punishment Men must not only give account there of their gross out breaking Sins but of their inward cheering and encouraging their Hearts to follow these Sins For speaking of young Mens cheering their Hearts in their wicked Courses and in the sight of their Eyes he saith For all these things God shall bring thee in to Judgement 8. Though deluded Sinners dream that their delighting in their Lusts and banishing the Thoughts of Judgement to come iâ— the way to remove Sorrow from their Heart yet the truth is by their so doing they are contracting Sorrow and Heaviness depriving themselves of their true spiritual Comfort and Joy provoking the Lord to Wrath against them and drinking down that sweet Poyson which within a litle will bring much Sorrow to their Heart except by sincere Confession it be cast up again For the Man to whom he speaks Verse 9 as cheering his own Heart in his Sin and banishing Thoughts of Judgement he supposes here in the 10 Verse to have much Sorrow at his Heart to wit much Guilt which will end in Sorrow and so much matter of Wrath as the Word translated Sorrow signifies while he saith Therefore remove Sorrow from thy Heart 9. Though the mortifying and reforming of these Evils which Mens corrupt Nature often signified in Scripture by the Word Flesh incites them unto and their outward Man and Members thereof which Scripture also expresses by that Name doth act and accomplish seem to them the most unpleasant and painful Exercises in the World yet are they in effect the only way to remove Sorrow and consequently to bring in true Joy and Peace to the Soul For this last Expression may be looked upon as holding forth the way of
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
should move every Man so to serve his Generation as he may profit the succeeding Ps 145.4 so should they strongly divert him from pursuing the transitory Vanities of this Earth as his Portion and Happiness that so he may not leave behind him the effects and memory of his Vanity and Wickedness to be an occasion of Sin or matter of Grief to the succeeding Generation For as an Argument to perswade Men of the Vanity of earthly Delights that so their hearts may be weaned from them is this asserted that when one Generation passeth away another cometh 3. So ravished are Men naturally with their present earthly Enjoyments so forgetful of their Mortality and the time of their parting with them and so dull in the apprehension of such things when they are pointed out to them that they have need of many Remembrancers thereof and of much pains to be taken upon them to stamp their hearts with serious Thoughts of the same and so gracious is the Lord that he vouchsafes all this upon them as appears by his instructing them here and else where in his Word how to read profitable Lessons of this sort upon the Earth the Sun the Winds and Waters which have more permanency and constancy than vain Man who seeks his Happiness in a momentany enjoyment of Things here The Earth abides for ever the Sun ariseth and goeth down and the Windes whirle aboue continually the Rivers run into the Sea and thence return to the place whence they came all which are here reckoned out to teach Man his frailty and to illustrat to him his inconstant and fading condition asserted in the first place One Generation passeth away and another cometh 4. The whole Creation keepeth that constant course of Obedience to their Maker wherein he set them at the first and will continue so doing till he loose them from their work so that Man cannot look any where among the Creatures but he shall see them at their duty except when he abuseth them as it were contrary to their Inclination violently forcing them to serve him in his sin Rom. 8.21.22 This should convince him of his sinfulness while he beholds all the Creatures so speedy and constant without wearying at their duty and himself so fickle in what is good so frequently out of his duty and acting contrary to the Law given him and the strength and Grace allowed upon him For here the four principal parts of the World are brought in constantly at their duty to illustrat Mans Vanity who forgets his Frailty and so hardneth himself in the pursute of vain Things which he cannot long enjoy as his Portion One Generation passeth c. but the Earth abides for ever The Sun also c. 5. So spiritual a frame of heart should a Child of GOD intertain that he should be still making some spiritual use of these visible things which do most commonly offer themselves unto his view and particularly so mindful should he be of his Mortality and the frailty of his earthly condition that he should not only read the same upon these creatures which are more fading and offer themselves to his view only at certain Seasons Ps 103.15 Jam. 1.10 11. But also upon these that are more permanent than himself and offer themselves continually to his consideration for so doth the Spirit of God here teach Man by this Divine Preacher to make a Spiritual use of and particularly to mind his Mortality and Frailty by this that the Dust he treds upon is more durable than he the Sun Winde and Waters are more constant in their course than he Verse VIII All Things are full of Labour Man cannot utter it the Eye is not satisfied with Seeing nor the Ear filled with Hearing THis Verse contains two further Arguments to convince Men of the Insufficiency of all earthly Delights to make them truely Happy and so to prove them vain who seek Happiness in them The one is that all these Earthly Things being sought after as a mans chief good are full of Labour to wit to the man that labours about them he finds nothing by them but Toil and Weariness which spends him and makes him faint as the word signifies and this spending labour is so great that neither he that takes it nor any other can sufficiently express it The other Argument is that these things about which man doth thus labour when they are enjoyed by him so far as can be do yeild him no true satisfaction at all which might compense his wearisome labour in seeking after them and this unsatisfaction he doth instance in two of the outward Senses whose Objects are most various and delectable of any other and yet they remain still unsatisfied Now these two are put for all the Senses and the Senses are ordinarily in Scripture put for the Faculties of the Soul especially the Desires and Delights thereof Psal 25.15 1 Joh 2 16. Which can never be satisfied with any earthly thing And if we joyntly consider the Preachers two former Arguments to wit that there is no true profit in these earthly things and that man hath but a short abode with them together with the two here made use of Namely That it costs a man unspeakable Toil and Weariness in Labour before he attain to these things and when he hath attained them so far as is possible they yeild him no True satisfaction we cannot but assent to that which he asserted in the entry to be proven that all earthly things are Vanity in order to the making of Man Happy and Man is vain in seeking Happiness in them neglecting the Study of reconciliation Fellowship with God and of living in his Fear and Obedience for intertaining that Fellowship And the substance of both these Arguments contained in this Verse is plainly held forth by the Spirit of God expostulating with his people by Isa ch 55.2 Doct. 1. Men that seek their Happiness in any created things whatsoever shall meet with nothing in them or in their endeavours about them but exceeding great Toil and so much Weariness to Holy and Spirit as all the comfort they can reap by these things shall not be able to compense the Lord so disposing that this spending Labour of Man may be an Admonition to all of their Folly in seeking Happiness in these things a powerful Motive to some to change their way and seek their Happiness where the word discovers it to be Isa 55.2 Psal 22.1 2. Joh 17.3 Eccles 12.13 And to others who will not do so a just Correction of their Perverseness and an earnest of their endless vexation For here the Spirit of God shews expresly what the man that seeks after any created thing as his chief Good shall find for his so doing All things are full of Labour 2. Such is the natural perverseness of every mans Heart before the Lord make a change upon him that though he cannot be moved to take the least pains for his Souls Happiness
of God contradicted while he saith The thing that hath been it is that which shall be and that which is done is that which shall be done and there is no new thing under the Sun 2. Whatever new delights Satan and Mens corrupt Hearts may propose as attainable and whatever new ways of dishonouring God they may invent for attaining to these Idols yet men shall be sure to find all the Earthly delights they can pursue and all the courses they can invent for attaining to them the very same with these that others have followed before unsatisfactory and having a sting in their Tail so that men following their lusts are but pursuing the old Shadow which many thousands after their weariness in the like pursuit have found to be such they are but licking up the old vanity which the burden'd Consciences of wicked men who lived before have at least under trouble and at Death cast up with much pain and loathing for in this sense there is no new thing under the Sun how strong soever mens groundless apprehensions be to the contrary It hath been already of old time which 〈◊〉 before us 3 In order to the true contentment and solid saâ—â—â—â—â—ion of mans Soul it is requisit that there be a newness as some Happiness to themselves for of this they are here threatned to be deprived There is no Remembrance of former things neither shall there be any Remembrance of things that are to come with these that shall come after 4. This Oblivion of Men and their Actions which the Lord threatens as a punishment of their forgetting things necessary for his Glory and their Souls Good and of their imagining Happiness in so vain a thing as other Mens remembring them and their Actions after they are gone should wean their Hearts from Earthly Contentments as their portion and make them Study by all means to be of the number of them whose Memory is Blessed Prov 10 7. And who shall be with God and His Saints in Everlasting Remembrance Ps 112.6 For As an Argument toward this Scope is this here brought in There is no Remembrance of former things neither shall there be any Remembrance of things that are to come with those that shall come after 5. Let Men weary themselves never so much in going from one thing to another seeking after an Earthly Happiness the Lord hath determined to blast all their Enterprises and to oppose himself to them in every course they can take for their satisfaction beside the Study of Reconciliation with himself and living in his Fear and Obedience for after he hath disappointed them all along their Life of desired satisfaction in their several Idols as is expressed in the former Words he declares here that he resolves also to cut off that which they imagined to have after Death There is no Remembrance of former things neither shall there be any Remembrance of things that are to come 6. If Man did Remember the former Courses that others have taken for attaining satisfaction in things Earthly together with the sad dissappointments that God hath made them to meet with in their way whereof they may be kept in Remembrance by the Study of the Scriptures and Observation of Providences they might thereby be keept from looking upon any Earthly delight they can propose to seek as if it were new and from imagining to fall upon any new course which may prove more successful for attaining to it than hath been taken by others before who have been all disappointed for as was touched in the Exposition this verse may be taken for a Reason of that which is supponed in the former Argument to wit that Men apprehend a newness in their Idols and that they may fall upon new and more effectual wayes of attaining to them than others have done before this I say may be taken as a Reason of their so doing even Mens forgetfulness of what is past Importing that if they did remember Gods dissappointing others following the same Idols in the same way that themselves do this Remembrance of former things might be a mean to divert them from insisting in that way but now they look upon their Idols as if they were new for there is no Remembrance of former things and others also will go on the same way because neither shall there be any Remembrance of things that are to come with those that shall come after Verse XII I the Preacher was King over Israel in Jerusalem XIII And I gave my Heart to seek and search out by wisdom concerning all things that are done under Heaven this sore travel hath God given to the Sons of Man to be exercised therewith XIV I have seen all the works that are done under the Sun and behold all is Vanity and vexation of Spirit HEre is the Seventh Argument taken from the Preachers own Experience the sum of it is that after his most painful and Serious Study to see the utmost that Mans wit could attain unto for the bringing about of any Happiness or true contentment to him while his affections are not set upon things which are above he had found by Experience that all comes to nothing but disappointment and Vexation And that this Argument from his Experience may be the more forceable he doth first hold out several considerations of himself and his Study to add weight unto it As. 1. That he was advanced both to Ecclesiastick and Civil Dignity and that over the People who were the only Church that God had in the World and so was not only obliged to this Study that he might profit the Church he being called to be a Preacher but singularly fitted with many Advantages for furthering himself in his Studies he being a King and that in Jerusalem Verse 12.2 That this Study of his was not by constraint but that his Heart was applyed and strongly inclined to it He gave his Heart unto it 3. That his inclination was followed with Variety of pains one degree of diligence being added to another in the use of all means for attaining to clearness in this great question wherein true Happiness doth consist he gave his Heart to seek and search 4. That this his Study was guided and ordered by that habitual Wisdome which God had given to him in an extraordinary measure above all other Men. 1 Kings 4.29 5. That in this acurate enquiry of his none of the Creatures or Works of God about them that might in his apprehension contribute any thing for making Man Happy had escaped his consideration And next he doth hold forth two Experimental Observations of his as the result of this his most painful and acurate Study 1. That this painful and Laborious way of acquiring any measure of right and sound knowledge is imposed by the Lord upon Man to be a humbling Exercise to him as the Word translated Sore travel signifies the more to convince him of his natural Misery Verse 13. 2. That upon a serious Survey
be and the greater their pains after a farther measure thereof For Solomon did not satisfie himself with that very measure which God gave him 1 King 4.29 But gave his heart to seek and search one by wisdom 9. There is nothing which God hath made or doth neither any thing which he ordereth or permitteth to be done but it deserveth Mans serious thoughts as that from whence he may learn something for his profit the study of the Creatures will not only instruct him what is for the preserving or recovering of his natural health but also proclaim to him the glorious Properties of his Maker Ps 19.1 Rom. 1.20 The study of humane Affairs may teach him what is for the advantage of his worldly Estate yea even the greatest miscarriages in the World may afford him either matter of caution to beware of the like 1 Cor. 10 6. or of Praise that Men are restrained from miscarrying further Ps 76.10 or of Comfort that God is bringing good of it Isai 10.7 12. For Solomon did give his heart to seek and search out by wisdom concerning all things that are done under the Sun 10. That the Children of the Lord may be the better content with their Portion the more taken up with their Happiness in fellowship with him and may be the more able to convince others of their folly and madness in seeking Happiness elsewhere they may lay out their wit sometimes in considering what Happiness the Creatures and humane Endeavours about them can yeild still putting the same in the Ballance with what is to be had in Communion with the Lord that so comparing Christ the true Apple-tree with the Trees of the Wood His Fruit may be the sweeter to their taste and comparing the excellent knowledge of him with what may be known and injoyed of other things these other things may become Dross and Dung in their esteem For we may safely consider Solomon here expressing himself to have laid out his Wit and Pains to see what Happiness is to be had in the Creatures that so he might the more heartily cleave unto that better Part which he had chosen and the more effectually convince all others of their folly in troubling themselves about many other things I gave my heart to seek and to search out concerning all things under the Sun c. And behold All is Vanity to wit in comparison of that solid Happiness which is in fellowship with the Lord. 11. Fallen Man cannot recover the least degree of his lost Perfection without exceeding great toil and labour and this the Lord hath imposed upon him to make him the more sensible of the greatness of that Ruine that is come upon him especially his understanding by the Fall Eph. 4.18 to correct him for his folly in imploying his wit about things needless or sinful Luk. 10 41. and to make him long for that state wherein the study of things truly Excellent shall be his delight and satisfaction Ps 17.15 For now the study of Knowledge is a sore travel which God hath given to or imposed upon the Sons of Men. 12. Whensoever Man finds pain and travel in seeking after the knowledge of these things which he is called to study he should mind what is Gods great End in so disposing even to exercise him by putting him to humble wrestling with himself in Fasting and Prayer for so the word sometimes signifies Est. 8.21 Dan. 10 12. As the best way for him to be rid of Anxiety while his Study is painful and his Success seems small and so to work his Heart to submission as the same word is rendred Gen. 16 9 and so likewayes to fit him for Gods answering of his pains which is also in the signification of the word Exod. 15.21 with a further degree of light as the fruit and blessing of his pains and stir him up to answer the Lord with thankfulness for any measure of assistance he hath For saith he this sore travel hath God given to the Sons of Men to be exercised or to be humbled thereby or answered therein 13. However Man looking only upon a part of the works that are done under the Sun as for example his own prosperous times and imaginary delights and not upon the miseries incident to him and the Lords frequent crossing and disappointing of him in his designes he may have golden Dreams of some piece of Happiness in his earthly Delights and so forget his sheding with them as he is ready to do Deut. 32.29 yet upon a full and serious Survey of the whole together so far as they may be seen he may be brought to see All Vanity and himself the greatest Vanity of all others in that he mistakes the right way to his true Happiness For when Solomon had seen all things under the Sun he concluded All is Vanity 14. If Men had only disappointment of their hopes to look for while they neglect the New and Living Way to Felicity and seek their Happiness in vain and sinful Courses their Misery were the less but beside this they shall find the Issue of their course to be an eating up and gnawing away of their Spirit and that they have been feeding upon the wind while delighting in Things earthly as their best portion For so much is clearly held forth in the signification of the Orinal words All is Vanity and Vexation or gnawing away of the Spirit or feeding upon the wind Verse XV. That which is crooked cannot be made streight and that which is wanting cannot be numbred THese words contain the eighth Argument to prove that Happiness cannot be had in Things earthly and particularly that Mens natural Wit stretched to the outmost in the study of all things under the Sun for attaining thereto can bring him nothing but Disappointment and Vexation The Argument is taken from the impotency and insufficiency of all the Creatures and of all humane endeavours about them to restore Man to that primitive Integrity of his Nature and Actions which he enjoyed before his fall and to restore to him these Perfections which he lost by it while he saith That which is crooked cannot be made streight c. And this the Preacher sets forth in two expressions the first is that which is crooked cannot be made straight the meaning of which is that that original perversness and contrariety to the mind and will of God which is in Mans nature and appeareth in all his Actions cannot by all the vertue and force that is in the Creatures or the wit of Man unrenewed employed about them be rectified or ordered as the Word made streight signifies according to the right Rule the will of the Creator The second is that which is wanting cannot be Numbred the meaning of it is that these spiritual defects or privations as the Word wanting signifies which are come upon Man by his fall cannot be so much as known to Man by his natural wit or Numbred out to God who only can
supply them much less can they be supplyed by Man himself untill he go out of himself to God in Christ who makes crooked things streight Isa 40.4 and supplies all that is wanting to his People Phil 4.19 And therefore Man cannot expect Happiness in things Earthly by all his Endeavours about them Hence Learn 1. Before Men get grace to choice God in Christ for their portion and so be made new Creatures there is nothing but Crookedness and contrariety in their nature and Actions to what is truly good and right in the sight of God their understanding is crooked so as it cannot discern things spiritual 1 Cor 2.14 And hath upon it strong impressions contrary to the truth Gen 6.5 their will is crooked in regard of its aversness both from Passive and Active Obedience to their maker Jer 31 18 18.11.12 And that the full Bensill of it is toward that which is contrary to God Eccl. 8 11. Jer 17 9 Their affections are crooked in so far as they Loath and weary of what God approves and commands Mal 1.13 They love and delight in what he abhorrs Isai 66.4 Whence it is that every step of their walk is a turning aside to their crooked wayes Ps 125.5 Yea so wholly crooked and perverse is every natural Man that the more straight he be in regard of External Righteousness the more crooked he is in Gods sight in regard of his Pride in not submitting to the Righteousness of Christ Rom 10.3 for it is mainly of that original perverseness of Mans Nature which makes all his Actions crooked and contrary to the Rule wherof the wise Man speaks here supposing it to be in all Men naturally while he saith that which is crooked cannot be made streight 2. There are not a few things wanting to fallen Man considered in his Natural Estate he wants Life Eph 2 1. he wants Health Is 5.6 he wants Food Luk. 15.17 he wants Rayment Rev 3.17 he wants the Sight and feeling of his wants Ibid. he wants desire to have them supplyed John 5.40 Yea he wants the Art of numbring out his wants to him that can supply them For this is the other branch of his woful case That which is wanting cannot be numbred 3. The rectifying of this crookedness of mans Nature and Actions and the supplying of his innumerable spiritual wants is a Work that surpasseth the Power of all the Creatures and consequently requireth a creating infinit Power for the doing of it Eph. 2 10. Only the infinit vertue of Christs Death can Crucily the old Man and make the sinner a new Creature Rom. 6 4. which is to make streight that which is crooked only he whose understanding is Infinit who numbers the Stars Psal 147.4 and hath in him all fulness Col. 1 19. knows the number of our wants and can supply them all for it is in reference to the vertue of all the Creatures improven to the utmost by the wit and Power of Man that Solomon thus speaks that which is crooked cannot be made straight and that which is wanting cannot be numbred 4. As Mans Original perverseness and his innumerable spiritual necessities is an ancient Doctrine which hath been in some measure manifested of old to the Church of the Jews so the knowledge and sensible uptaking of the same is absolutly necessary for fallen Man in order to his recovering of his lost Happiness as that without which he can never prize nor make use of the remedy of his woful condition for Solomon here doth clearly Branch out Mans natural sinfulness while he saith that which is crooked cannot be made streight and that which is wanting cannot be numbered And by his so doing supposeth a necessity that every Man must know and be sensible hereof before he can take the course for remeeding of it which he points out afterward 5. Every Man that desires to be truly Happy should labour to be so sensible of the Perverseness and Crookedness of his Nature and Actions of the multitude of his spiritual Wants and the difficulty of rectifying the one or supplying the other and so desireous to be set upon the way of attaining to the same that every thing which may not be made some way subservient to these ends the rectifying of the Crookedness of his Nature and Actions and the supplying of his spiritual Necessities the same should be looked upon by him as not only contributing nothing to his true Happiness and Contentment but also as full of Vexation and encreasing his Misery seeing thereby his greatest evil is not removed nor his greatest defects supplyed and consequently he should look upon every thing that may serve for attaining to these ends though his corrupt Nature were never so unwilling to endure the same such as the discoveries of Sin and threatnings of Wrath that are in the Law Rom. 3 20. and 4 15. that new and living Way of making use of the Blood and Righteousness of Christ revealed in the Gospel Heb. 10 20 to which no Man inclines to submit Rom. 10.3 yea Crosses and Afflictions themselves Heb. 12.10 as so many desirable means of advancing him toward his true Happiness For this Verse may be safely looked on as a reason of that sentence past in the former upon all earthly Delights and humane Endeavours for contentment in them to wit That by them all that which is crooked cannot be made streight and that which is wanting cannot be numbered the force of which reasoning is this That which cannot serve for making streight Mans corrupt Nature nor for numbring out far less supplying his spiritual Defects cannot serve for making him Happy but none of these things wherein Man naturally places his Happiness nor all the essayes of his wit and power for attaining it in them can do any thing in this Work and therefore they can do nothing toward the making of him truly Happy 6 However unrenewed Men do strongly imagine their crooked Nature and Actions to be streight and conform to the Will of God that they can love God with all their Heart and obey him acceptably Mat. 19 20 and so do perswade themselves that they have no spiritual Wants to mourn for Rev. 3.19 but only matter of Praise because of the multitude of their spiritual Recepts Luk. 18.11 Yet the more renewed a Child of God be and the greater his spiritual Gifts are the more sensible he is of the Crookedness of his Nature and Actions Rom. 7. and of the innumerable multitude of his spiritual Wants and defects Ps 19.12 For this verse may be looked upon as the very sad Regrate of Solomon a Man very far advanced in Renovation and endued with many eminent perfections concerning the perversness of his own and others Nature and Actions the multitude of his and their spiritual Wants and the weakness of humane rPower to rectify the one and the inability of humane Wit to reckon out far less to supply the other that which is Crooked cannot
after them in two Expressions The one is that he sought in his heart or as the word signifies he did deliberate and search into every art how he might give himself or as the word is draw out his Flesh or lay out himself to the full unto Wine under which is comprehended all delicats which are satisfying to the natural appetite The other is that he sought in his heart to lay hold on Folly for the first words of the verse are to be constructed with these which follow after the Parenthesis in the text by this Laying hold he means his apprehending with all his might and the outmost intention of his strength of minde and Body and so bringing into his possession as the Original Word signifies And by this Folly whereof he thus tooke hold is meant those sensual pleasures which he now being a penitent judgeth to be nothing else but Folly though he looked otherwise upon them before Now this his expression of giving himself unto Wine it not to be understood as if he had given up himself to that Excessive use of the Creatures whereunto Drunkards and Belly-Gods addict themselves for though we read of many vile practises of his under his defection yet we find nothing of that sort beside what is here said of his giving himself unto Wine neither yet can this be understood of the moderate and Holy use of the Creatures because it is ordinary with him when he speaks of that as he doth frequently in this Book to commend it as Gods gift and allowance to his own while as he doth condemn this as Folly and as producing Vexation of Spirit Verse 11. Therefore this seems to be understood of a middle way betwixt these which he studied to wit that he would so far give up himself to sensible delights that he might know the outmost of the sweetness and comfort that was in them and yet might not turn altogether sensual and Butishly excessive in the use of these things And next to confirme that it was this middle way which he then minded to follow he doth with the mentioning of it intermix as it were in a Parenthesis another Study which he intended to temper with this namely his acquainting of his heart with Wisdom whereby is meant especially his skill of Governing his Royal Affairs for at his worst there is no ground to think that he did grosly miscarry as Drunkards do and consequently he hath Studied how to restrain himself from such excesses as might stain his Reputation and for that end to carry himself at the beginning of his defection at least in the externals of Religion as he might hide from the Eyes of his Subjects and others his begun defection from the Lord. And Thirdly he shows what was his end in this Study of his which was indeed a singular on to make a Mixture of these two to give up himself to a very full injoyment of sensual delights and to carry on withall the Exercise and reputation of his great Wisdome and that was that he might see or experimentally know as the Word is translated Eccl 1 16. what was that chief good which mortal Men should endeavour to obtain and may come to the injoyment of along their few and numbered dayes as the original is that they have to live in this World whereby it appears that he doth here relate what frame of Spirit he had under his begun defection and estrangement from the Lord seeing the chief good is now a seeking with him and is sought after by him in such things as are exprest in this verse in Wine and other things of that nature which he now calls Folly Hence Learn 1. A true penitent will not satisfy himself with general Confessions of his former sinfull course as if he had been but in a common Transgression whereof few are free and so had no other matter of shame than other Men but will condescend upon particulars both what unworthy idols he hath served and how much his wit and strength have been imployed in serving of them that so he may be the more vile in his own Eyes and may make clear to others the way of the prevailing of temptations that they may be restrained or reclaimed from giving way to the like for after a general Confession of his sinful purpose to pursue his pleasures he doth now instance the particulars that carried his heart away from God and how much he was taken up with them I sought in my heart to give my self unto Wine 2. There are Snares and Temptations wherewith the Godly are readily overtaken not only in and about things of themselves sinful but likewise and most ordinarly in and about these things which are in their use lawful and necessary Satan knows that we least suspect and so are most easily insnared by Temptations in these things for it is imported here that Solomon found a Snare and Temptation even in these things which such a Man as he might Lawfully have made use of in greater Variety and plenty than many other Men I sought in my heart to give my self unto Wine 3. When the Serious Exercise of a Mans Wit is to lay out himself in taking the outmost of the comfort which any created thing can yeild unto him though the same were never so lawful in the moderate use of it then it becomes his sin and his Idol for so doth Solomon descrive the sin that was in his course that he sought in his heart which signifies his most Serious Deliberation to give himself or as it is in the Original to draw out his Flesh by which is meant his outward Man and the Actions thereof unto Wine 4. When the Children of the Lord are not seeking in their heart to give themselves away to his Service and Obedience that so they may have more near Communion with himself which should be their most serious Study Isai 26.9 they will be then seeking in their heart how to give themselves away to these base and unworthy things which God hath given to them to serve and cheir them in serving him for here Solomon now begun to be estranged from the Lord is giving himself away to that which God hath given Man to preserve his Health 1 Tim 5 23. And to cheir his heart in the Praises of his Maker Ps 104.15 I sought in my heart to give my self unto Wine 5. How much use of Wit and Reason soever Men may have in the persuance of Earthly delights yet while they are seeking in their hearts to give themselves away to these things they are but taking hold of Folly and though the Foolish sinner do not so look upon his way while he is pursuing his Idols yet when God awakes him whether in Wrath or in Mercy he will see and be forced to say that he hath been doing nothing but taking hold of Folly for Solomon saith he Exercised his Wit how to give himself unto Wine whereby is meant all these pleasures that estranged
all is Vanity 4. The Lord hath not as in justice he might wholly deprived man of his Dominion over the Creatures but hath left in them some inclination to be subject to him and upon his pains and labour about them serviceable and comfortable to him that when the Earth yeilds him fruit or any other Creature serves him he may acknowledge the Mercy of his makes who hath not altogether for faulted those to him and thereby may be brought to consider how sweet that Estate was whence he is fallen to seek Reparation of it in Christ and so to be the more ingaged to his Obedience For here Solomon with Labour and pains hath the best of the Creatures serving him yeilding him matter of Comfort and Praise and ingaging him to his makers Obedience and all this abundance he reckons out as for other Reasons so for this that he may commend Gods Goodness in vouchasing that upon him which he did abuse I made me great works I planted I builded I made me pools and I got me men Servants c. 5. The Lord who hath made of one Blood all nations of men Act. 17.26 and doth not respect outward differences in offering and bestowing his Grace Gal 3.28 hath so ranked men as to their outward State and Condition that some of them should be Servants to others and others should be Masters and have many under them that his indifferent offering of his Grace to both sorts and bestowing it often upon the meanest may the more commend the freedome thereof that these whom his providence hath subjected outwardly unto others may seek true spiritual freedome and to be equal sharers with their Masters of spiritual priviledges and these who have many others under them may be the more ingaged to serve him and if they do not he may have the moe witnesses against them for so doth providence dispose here that Solomon hath servants and maids and servants born in his house 6. The observation of the Lords Liberality even in the most common and ordinary proofs thereof were it but in the bestowing of cattel the increase and preservation of them should not be thought an Exercise unsutable for the greatest Spirits and the most eminent Persons who stand in need of these things for their cloathing nourishment and delight Men prove themselves brutish in their disposition who being served by the beasts do not take notice of the Lords bounty and how far he proves his Liberality to them in that and things of that nature beyond others for here this penitent man reflects upon this and relates it as a proof of the Lords bounty toward him and that with grief considering it had been abused by him that he had great possessions of great and small cattel above all that were before him in Jerusalem 7. Were men never so great and eminent in the World they should not keep an idle train of Servants and attendants meerly for the maintaining of their Grandure much less for serving of their Lusts they should keept none but these for whom they have both maintainance and Imployment for Solomon hath many Servants but he hath much Work for them he hath great buildings to make Vinyards to dress Cattel great and small c which require many hands and much service and therefore he hath servants and maids and servants born in his house 8. The Lord is absolute owner and disposer of all the Riches and Treasures in the World he can direct men to the Bowels of the Earth where Riches ly and can take away the Treasures of Kings and Provinces from them who have them and Inrich others with them at his pleasure they that want such things should depend upon him for their supply who can if he think it fit bring them to their hand and these that have them should imploy them for his Glory who can strip them of them when he will for so Solomon acknowledges I got me silver and gold and the peculiar Treasure of Kings and Provinces 9. The Lord may cast plenty of outward things to the hands of men who he knows will abuse them which dispensation of his is Holy seeing he withholds only that influence for the right improving of them which he is not bound to give and in the Issue proves Gracious to his own discovering their corruption in their abuse of these things for their humbling and commending his Mercy in pardoning of them the consideration whereof should make these who want such things Submissive and construct well of the Lord us intending their good thereby and these who have them in abundance suspicious of themselves least they abuse them and fearfull of snares to their Souls in them for it is clear that all these great houses buildings c. were abused by Solomon 1 King 11 7.8 And yet after he was corrected and humbled Mercy was manifested to him 10. So empty are all the Creatures and unable to give satisfaction that when man hath his eye fullest of the most delectable sights that they can afford him his taste and smell refreshed with the most delicious of them and hath under his hand abundance of all sorts of Riches to provide him with things necessary for the time to come his heart will readily be frequented with sad thoughts in the midst of all and many cares and fears will readily mix themselves with all his injoyments Therefore after Solomon hath all the former he must provide Singing men and singing women and musical Instruments of all sorts to divert his heart from sad thoughts incident to him in the midst of his pleasures 11. The Children of men as such are prone to place their cheif delight in these things that satisfy their outward senses only the Children of the Lord having the presence of his Spirit can delight themselves in him and make his Praises and spiritual Exercises their Recreation for Solomon speaking of this Musick of the voice and Instruments made use of to sweeten the forementioned comforts he calls it the The delights of the sons of men Verse 9. So I was great and increased more than all that were before me in Jerusalem also my wisdom remained with me HAving at large branched out his earthly injoyments he comes now to shew what Observations after serious reflecting he made upon himself and his courses The First is concerning his outward estate and condition in the World and this he expresses 1. Positivly that by the abundance of these outward injoyments formerly mentioned he was Great the word signifies both to be brought to a very high pitch of Worldly Excellency and Dignity of any sort and likwise to have a great deal of esteem and weight in the mindes of others in the World 2. He expresses the same Comparativly that he had more of both these added to him than any of his Predecessors and that through the blessing of God upon him and his affaires in Reference to which this word increased is usually taken in Scripture Ps
115. 14. Whereby it appears be doth now take notice of that greatness as a performance of the Lords promise to him 1 King 3.13 The next thing he observed of himself and the Lords dispensation with him relates to the inward Disposition and fraâ—â—e of his Spirit under all these injoyments and that is that his wisdom remained with him or as the word signifies was his constant Servant and attendant Now though it cannot be denyed but that under his greatest defection from the Lord His saving Wisdome for the habit of it did remain with him that being the seed of God which abideth 1 John 3.9 and one of these gifts which are without Repentance Rom 11 29. Yet it seems most agreable to the purpose in hand to take this Wisdom for that singular gift of knowledge of things natural which Solomon had and for his civill Wisdom or moral prudence for managing his affaires and keeping up his Reputation considering that even that would readily be suspected to be blasted under so great injoyment of sensuall pleasures and especially that he passes censure afterward upon all the courses which by the conduct of this Wisdom he followed as Vanity and vexation of Spirit Hence Learn 1. The Lord who sees it fit to keep some of the dearest of his People very low and despised for their outward condition Ps 119.141 deals very liberally with others of them in things of that nature so as to gain them much reverence and respect in the mindes of the men of this World who ordinarily bestow their esteem upon the accompt of these things that such of his People may have the fairer opportunity to do good to the Souls of others for so liberally did he deal with Solomon in the particulars forementioned that this was the result thereof mainly in the mindes of others which he here expresses so I was great or as the word signifies Honourably thought of 2. Whatever outward greatness and esteem in the World the Lord vouchsafe upon any of his Children they ought carefully to observe and acknowledge the same that so they may the better see how great their Obligation is to Thankfulness to the Lord and how great their guilt is in not walking answerably to it and so be the more humbled for so doth Solomon and doubtless now being a Penitent for such causes reflect upon and acknowledge that greatness which Gods goodness had advanced him to So I was great and increased c. 3. It is lawful for the Godly to compare themselves with and prefer themselves to others in reference to the Lords Bounty and Liberality toward them when this is not done to highten their own conceit of themselves Dan. 4 30. when nothing is attributed to their own worth as the procuring cause thereof Deut. 8.17 nor That Goodness made an occasion to despise others who possibly have not received so much Luke 18.11 But to make themselves the more Humble and Ashamed considering that they have as far exceeded others in Ingratitude as in Receipts and to ingage them to excel others as far in Humble and Thankful walking afterward as they have done in Mercies formerly bestowed For which causes it is that Solomon here sets out his greatnèss comparatively I was great and Increased more than all that were before me in Jerusalem 4. The Lord may continue with men the exercise of common Wisdom and Prudence in managing their visible Conversation before others even when they being estranged from him have lost the exercise of Heavenly Wisdom and are not following the conduct thereof and so deserve to be deprived of that other also that he may even in that case make use of them for doing him some Service prevent his further Dishonour by them and manifest his Mercy by covering in part their nakedness which would be shamefully seen if he should when he is provoked withdraw even the exercise of that wit which they abuse for this last clause of the Verse cannot but be understood so as to relate to the time of Solomon's Defection when he wanted at least in a great measure the exercise of Spiritual Wisdom seeing it comprehends the whole time of his prosperous condition which continued even under his defection 1 Kings 10 28. 11.1 c. Even then when He was great and Increased his Wisdom remained with him 5. So prone are men enjoying plenty of outward Delights to lose even the Exercise of common Prudence and Reason and to give up themselves as Beasts to the leading of their sensual Appetites 2 Pet. 2.12 that it is a Mercy much to be marked and acknowledged for a man to have any measure of the exercise thereof continued in that Case For Solomon speaks of this as a remarkable thing which hardly would be expected by many that he having all the Delights of the Sons of Men being so great and increased more than all that had been before him might yet truly say this Also my Wisdom remained with me Vers 10. And whatsoever mine Eyes desired I kept not from them I withheld not my Heart from any joy for my Heart rejoyced in all my Labour and this was my Portion of all my Labour 11. Then I looked on all the Works that my Hands had wrought and on the Labour that I had Laboured to do and behold all was Vanity and vexation of Spirit and there was no profit under the Sun SOlomon goes on to describe further the frame of Spirit he had under his Estrangement from the Lord and the Sense he had thereof being now a Penitent And First he returns again to show how fully bent he was to pursue his sensual Pleasures and this he holds forth in two Expressions The one is That whatever his Eyes desired he did not keep from them By his Eyes he means mainly the Affections of his Soul which are usually so exprest in Scripture especially when Lust or Desire is attributed to them 1 Joh. 2.16 Because these take in Objects to the Affections Job 31.1 And do in some sort bewray the tendency of the Affections toward these Objects 2 Pet 2.14 And so the Eyes of the Body are here also comprehended These he confesses he did not separate or put far away from as the Word signifies these Objects to which they were of themselves strongly inclined as he should have done Job 31.1 By the exercise of holy reason and Grace which he had in the habit The other expression is That he with-held not his Heart from any joy Which adds to the former that as he did not separate his Eyes or Affections from the Objects which proved a snare to him so he did not put a Bridle or Restraint as the Word translated With-held signifies of the Fear of God and Thoughts of his Love upon his Affections nor did he prohibite them which is the chief signification of the Word by his reason to ingage deeply in the Love of these Delights however lawful in themselves Now these expressions cannot be understood
sinfully pursuing earthly delights saith My Heart rejoyced in all my Labour the Word signifies Toil and Pains even unto weariness 6. Though men oftentimes think it a good enough Warrand to hold on in their sinful way that their Heart prompts them so to do and that they can take joy in their way yet when the Lord awakes the Conscience it will appear to be so far from a Warrand of their way that it will increase their grief that they should not only have followed their sinful wayes but likewise should have had Hearts to rejoyce so much in them for Solomon gives this for a reason prevailing with him under his distance from the Lord to give up himself to his earthly Pleasures but now aggravating his guilt and his grief That his Heart rejoced in all his Labour 7 Although there be nothing less allowed to Believers for their Portion than the Lord himself his Favour and Fellowship which alone is able to satisfy them Psal 16.5 6. yet when his Spirit is withdrawn from them they will seek after and satisfy themselves with the perishing delights of this earth as their portion for the time which will exceedingly augment their grief when the Lord reclaims them for this other reason is a part of that which Solomon found now to be vexation of Spirit to him that he had looked upon his earthly injoyments and his joy in them as his portion And this saith he was my Portion of all my Labour 8. As men deserted of God go on in their own wayes and never turn their face seriously to reflect upon what they have done so when his Spirit whom they have grieved is pleased to return again they will make it their exercise to look back upon what they have done comparing it with the Rule that they may find matter of Humiliation from it for so is it here with this penitent then I looked or as the Word is in the Original I turned my face importing he had before this time gone on and never looked back upon all the Works that my hands had wrought 9. When a Prodigal Child of God is come to himself he will see and be very desirous that others should see that every thing he hath sought after as his Portion hath been empty and void of any true satisfaction that every thing he hath poured out the delight of his Heart upon beside the Lord and Fellowship with him hath but eaten up his Spirit and left him nothing there but the gnawing worm of an accusing Conscience so that he hath nothing of true profit remaining nay nothing at all beside that disappointment and vexation And if it be thus with men pursuing excessively pleasures in themselves lawful how much more with these who pursue things sinful For this is penitent Solomon's Censure and Judgement past upon all his earthly Pleasures which he calls all to consider Behold all is vanity and vexation of Spirit and there is no profit under the Sun Verse 12. And I turned my self to behold Wisdom and Madness and Folly for what can the man do that cometh after the King Even that which hath been already done THis Penitent Preacher having with Grief related and censured the principal courses which he followed during his distance from the Lord for attaining to Happiness Namely the contemplation and study of all created things and the plentiful injoyment of creature Comforts He doth now compare both together and shows first how serious he was in so doing he turned his face from other things to contemplate Wisdom whereby is meant mainly the knowledge of things Natural and Moral or whatever mans wit without the special conduct of the Lords Spirit can find out for attaining to Happiness And Madness and Folly by which he means all these sensual Delights formerly mentioned wherein men place their Happiness As he had looked upon both apart so now he considers both joyntly and cannot pass from his former Sentence of both And next because he did foresee that many Inferior to him would presume to find Happiness where he had been disappointed therefore he put this question to them What can the Man do that cometh after the King Which hath the force of a denyal as appears by the answer here subjoyned viz. That no man after Solomon himself should ever be able to do any thing to lead him nearer an earthly Felicity by trying the like courses than he had done And the ground of this is supposed that none can expect to have more advantages and helps to make them profit in such a study and successful in such an attempt And this is both a Reason of his painful study taken from his fitness and many advantages for it and likwise an Argument to make his Judgment and Censure past upon such courses have the more weight And so to draw others from essaying to seek Happiness in the like way Besides what was observed from some expressions Chap. 1 17. We may learn 1. While the Heart of man is not fixed upon the Lord and taken up with that sweetness which is to be had in his Fellowship and Service it will be still wandring from mountain to hill forgetting its resting place which proves to some a just correction in displeasure for their folly and to others a merciful exercise to make them return to their first Husband For Thus doth Solomon beginning to be reclaimed from his defection represent himself as one frequently turning himself about Having said in the former verse He turned his face he saith here again and I turned my self to behold c. 2. They that would attain to any degree of sound knowledge and right apprehension of things which may be profitable for themselves and others they must not only have their Hearts diverted from other unprofitable things and be frequent and serious in their thoughts of these that may profit but after they have looked upon every one of them apart they must consider them joyntly and compare one of them with another For here Solomon that he might root this experimental knowledge in his own Heart concerning the insufficiency of all the Creatures humane endeavours about them and the fullest injoyment of them for bringing about mans true Happiness after he had considered all his Courses for that end apart he turns his face again importing his seriousness to consider them jointly I turned my self to behold Wisdom and Madness and Folly 3. The utmost of Comfort that Creatures can yeild when Happiness and Contentment is sought in them may soon be attained It is no such depth but that it may be sounded by these who will put it to the tryal which yet they shall do to their great grief and vexation One man may in a short time find out so much thereof as that he may defy others after him to find more Whence appears a manifest difference between Heavenly and Earthly Consolations the Heavenly being still upon the growing hand and incomprehensible by any of the Saints
such sad events as have befallen others for saith the wise man I my self also perceived that one event happeneth to them all Verse 15. Then said I in my heart as it happeneth to the fool so 〈◊〉 happeneth even to me and why was I then more wiseâ— then I said in my heart that this also is vanity SOlomon having in the former Words asserted that the morely wise and sober Man is lyable to the same sad events with the sensual voluptuous Fool he doth here show first how he applyed the same to himself and after serious pondering of the Lords Dispensations with him he found the same verified in his own person who was Inferior to none for that sort of Wisdom I said 〈◊〉 my hâ—â—râ— saith he as it happeneth to the Fool so it happeneth even to me Which is not to be understood as if every thing had fallen out alike to him and Fools or wicked Men for many Fools were Dethroned while he prospered and came to the peaceable possession of their Territories but that he did rationally and upon good grounds judge himself lyable to the same events none of which his moral Prudence though very eminent could prevent and that he had some experience of alike sad events with such toward the latter end of his life 1 King 11.14 c. Next he shews some of the effects which the consideration of this equality together with the disappointment of satisfaction he found in his Study of Moral Wisdom had upon his corrupt heart whereof the first is here to make him condemn that sort of Wisdom as altogether unprofitable and to repine at himself for taking so much pains for it while he saith He said in his Heart and why was I then more wise Which cannot be looked upon as spoken only in the person of others seeing he doth so expresly set it down as the Language of his Own Heart as he useth to do these things which are most clear to have been his own Thoughts and considering also that there was much of this stuff in his heart during the time of his estrangement from the Lord whereof he is now ashamed and content to publish it for the good of others and therefore this must be taken for the Language of Corruption and Temptation prevalent in his Heart Thirdly He passeth Censure upon this his mistaken Opinion that this also was Vanity Which cannot be applyed to Wisdom it self formerly spoken of though it be true of it being made use of as a sufficient guide to True Happiness in which sense he had censured it before but must be looked upon as a check given to his Own Heart for entertaining the forementioned Temptation as most vain and unreasonable seeing there are many other good uses of that sort of Wisdom therefore he said now in his Heart it was a Vanity for him to judge it useless in other respects though it could not exeem men from the Dominion of Gods Providence as the temptation did suggest Hence Learn 1. Whatever right Observations we make upon the Lords Dispensations with others especially such as are sad we ought to apply the same to our selves by considering that the like are or have been or may be upon our selves that so we may not dream of exemption from the like nor stumble when we meet therewith For Solomon having observed in the general That one event happeneth to the Wise and Foolish He now applyeth it to himself Then said I in my Heart as it happeneth to the Fool even so it happeneth to me 2. The Lord in his wise Providence doth so order the falling out of the sad events upon the Children of Men that oftentimes these who do not foresee them nor guard against them will be exeemed from them and these who are sharpest sighted to foresee and most active to prevent them are sadly afflicted with them that the Wisest may learn to deny their Own Wit and Strength and the Foolish may have time and warning to humble themselves for their rashness and folly For Solomon had observed that as he himself who was a Wise man had great and long Prosperity so might a Fool have and as some Fools had met with sad events so might he For this I said in my Heart as it happeneth to the Fool so it happeneth to me Is to be understood of what according to the course of Providence in outward things might be expected rather than of what did actually fall out to Solomon 3. As the Lord for wise Reasons to be mentioned afterward upon chap. 9. ver 1 2. may make the same sad events befall the Best which befall the Worst so consequently the best while they are in their best condition here should look upon themselves as lyable to any of these Temporary events which are incident to men that they may the more soberly and thankfully possess their present Enjoyments and be preparing for a change for so doth Solomon here teach while he saith in his heart and that truly As it happeneth to the Fool even so it happeneth to me 4. When the Lords Spirit is provoked to withdraw in reguard of his lively operations His train of Heavenly Thoughts goes with him and in place thereof Unreasonable and Sinful Cogitations come in For thus it was with Solomon while this unreasonable suggestion was prevalent in his heart which could not have been admitted if his heart had been kept throng as sometimes it was with Heavenly and profitable considerations I said in my heart and Why was I then more wise 5. Mans Wisdom Natural or Acquired in so far as it is not acted by the sanctifying Spirit of Christ hath ordinarily fretting and repining at the Lords cross Dispensations with it whereas the Wisdom that is from above makes the Heart peaceable and calm under these Jam. 3.17 considering from whom and for how good ends they come For even Solomon while the special operations of the Spirit are with-held looks upon all that Wisdom which is a desirable Gift of God as useless and repines at himself for studying of it And why was I then more wise 6. So blind are mens minds in the matters of God without the special Illumination of Christ's Spirit and so wedded are their Hearts to their own Will and Idols while they are not taken up with Him that if he make them to excel in one thing they will readily repine if they do not excel in all and if they attain not to what their Hearts would be at they are ready to under value what they have received and should be thankful for for so doth even Solomon's corruption suggest to him Seeing he did so excel others in Wisdom that therefore he should not be obnoxious to the same sad events with them And because he saw it was so with him he is tempted to think himself a Fool in taking such pains for Wisdom As it happeneth to the Fool so it happeneth even to me and why was I then more wise 7.
The Lord in Wisdom and much mercy to his Church and People hath moved the most eminent of his Saints to Registrate not only their own failings that were gross and visible but likewise some of their most secret sinful suggestions that others inferior to them may take warning to watch over their hearts and that Souls vexed with the thoughts of their own matchlessness in guilt because of such inward sinful suggestions as frequent their hearts may thence have some relief and comfort Therefore is Solomon here directed by the Spirit of God to express his own rash and sinful apprehensions Then said I in my heart And why then was I more wise 8. Whatever conflicts the Children of the Lord may have with temptations they will at last get the victory when his Spirit returns with his lively Operations and then they will pass censure upon their own rashness see Psal 77.10 and will be content to publish the sinful Language of their heart for the Glory of God their own further humiliation and the warning and comfort of others For Solomon having said in his heart Why was I then more wise he saith he said in his heart again that this also is vanity Verse 16. For there is no remembrance of the wise more then of the fool for ever seeing that which now is in the dayes to come shall all be forgotten and how dieth the wise man as the fool HE inlarges further the ground whence these sinful suggestions mentioned in the former verse had the rise in his heart namely the equality of events befalling the Morally Wise and the Sensual Voluptuous Man whereof he giveth here two instances which have very useful Truths in them though they do not bear the Conclusion which his corruption while he was estranged from God drew from them to wit The condemning of himself for the study of Mâ—â— Wisdom The first instance is That both those sorts of men formerly mentioned and all their enterprizes for Happiness are equally obnoxious to Oblivion Which is not to be understood of their future and eternâ—â— state wherein they shall be for ever remembred by a sin persuing God for the continuance of their torment who seek not their Happiness in Reconciliation and Fellowship with him through Christ But it is to be understood of their remembrance during the time of this Life and among men like themselves after they are gone And is mainly intended against that sort of Wise Men who do more strongly affect the perpetuating of their Memories and endeavour the same by leaving behind them Monuments of their Wit than Sensual Epicures who care for nothing but the enjoyment of their present Pleasures And however some of this sort of Wise-men have been and may be long and much remembred among men yet with the far greatest part of them it is not so for ordinarly others arise after them who darken their memory and eclipse their esteem And the remembrance of all of them being considered as they did affect and endeavour the perpetuating of it viz. as some piece of their chief Happiness doth so perish quite and at least they shall be all of them so disgraced at the last day that they shall thenceforth eternally lose all their renown And then this shall be fully verified of all the wicked There shall be no remembrance of one of them more than of another unto all Eternity And this instance as it is verified in time He proves by the universal forgetfulness wherein both the Persons and Actions of the present Generation will be buried in the future Seeing that which now is saith he in the days to come shall all be forgotten Which likewise is to be applyed only to the subject matter in hand and in the sense presently mentioned seeing the remembrance of God and his Works will be kept up in his Church while time endures Psal 45.17 The next instance is that this wise man he speaks of shall die like the fool Which is held forth in a Question importing his admiration and indignation viz. while his Heart was estranged from the Lord that it should be so Now this equality of these two sorts of men the Morally wise or sober and the Sensual fool in reference to their Death is not to be understood of the particular kinds of their Death or the circumstances thereof which use to be various in differing persons but that all the Wisdom of the former sort shall neither be able to prolong their Life nor give them any more true Comfort in Death seeing they have lived without the study of saving knowledge than they have who never cared for such Studies as these have been ravished with And though this Question may be concerning the certainty and kind of Natural Death incident to the Godly Man as well as others yet as to the quality of his Death he doth not die as they do for his Death is the beginning of his eternally blessed Life and he shall live after his Death with God in everlasting remembrance But for these wise Men and Fools here spoken of every one dies as another they are at Death equally separated from their fancied Happiness and Death is to all of them the Port and Entrance into their Eternal Torment Hence Learn 1. Though the desire of esteem among men especially the continuance of it after death be of it self vain Gal. 5.26 yet the Wisest and Best of men destitute of saving Light and Grace do strongly incline to pursue it even as their Chief Happiness and can with more difficulty than any others be convinced of their Vanity in so doing For it is this sort of wise Men that the Spirit of God here equals with the fool and labours so much to convince of Vanity in counting themselves more truly Happy than others because of their Wisdom while he saith There is no remembrance of the Wise more then of the Fool for ever 2. The more wit men employ in pursuing any thing as their Happiness beside Gods Favour and the more earnestly they pursue the same the more will the Lord walk contrary to them and set himself to blast their courses for attaining to it For the Spirit of God directs his Speech here mainly against these Wise men who had much more to perpetuate their Memories by and did more for that end than these with whom he doth equal them They are such whom he here certifies of that which is very vexatious to them to consider as will appear by what Solomon saith in the following verse of himself while he had somewhat of their temper There is no remembrance of the wise more then of the fool for ever 3. The present Generation and all that live in it should look upon themselves and all their outward Enjoyments as not only fading and of short continuance but as shortly to be quite forgotten and should apply the same consideration to themselves and their particular Idols in the enjoyment whereof they place their Happiness the
is past is subservient to the Scope and clearing of the former consideration if it be understood of the Lords calling back former Dispensations sometimes the same Crosses for substance to exercise the present Generation with which have been in the former and at other times restoring their wonted comforts again which should make men submissive to sad and use aright sweet Dispensations yet it seems most agreeable to the scope and especially to the purpose immediatly subjoined in the following verse to understand this Clause as hath been formerly explained Hence Learn 1. Men have ordinarily so litle acquaintance with the Scriptures and the Lords way of dealing with others so litle sense of their own deservings and so much self-love that they are apt to apprehend their Crosses singular and such as never any before have met with For this is the mistake which the Spirit of the Lord here contradicts while he saith That which hath been is now 2. One great ground of mens vexation and want of submissiâ—â— under the tryals wherewith the Lord Exercises them is that they look upon them as singular and without a parallel in former times For as this is supposed to be mens apprehension so the same is supposed to be also removed and contradicted as the groâ—â—ed of their vexation and want of submission under tryals That which hath been is now 3. However the sad Dispensations of the present time may vary for some circumstances and for the instruments of inflicting of them from these that have been before yet for the substance of them the prime efficient of them and their being at His disposal for their weight mitigation continuance or removal and the like they are still one and the same And the Lords intention in Exercising men with them the same also in which sense it is here asserted concerning them That which hath been is now 4. It serves much for quieting mens hearts and working them to submission under sad Dispensations to look upon them as nothing singular but as common to men and such as others like our selves have wrestled thorow considering that in these others the Lord hath given proof of His Power faithfulness and love in sustaining and delivering them And these same properties are ingaged to be yet forthcoming for all that wait upon Him in straits For as a ground of quietness and submission is this held out That which hath been is now 5. As men are very apt under the cross not only to vex themselves with their own misapprehensions as if the like had not been 〈◊〉 lot of others before but likewise when they have overcome that to renew their own vexation with the groundless and fearful apprehensions of some such singular tryal abiding them for the future as neither themselves nor others have had the like before so it is the Lords gracious way in his Word not only to rectify and confute their present mistakes which may vex them but to guard them also against their fears of future events if they will observe His Word and take pleasure to study and make use of it For so doth he here by holding out what they may expect as the Lords ordinary way That which hath been is now and that which is to be hath already been 6. Though the Lord may set the wrongâ— and sufferings of His People pass for a time unpunished till they be humbled and His and their enemies ripened for a streak Isai 10.12 Yet he will surely call the instruments of His peoples trouble to an accompt and will reduce all their unjust Decreits which they have paâ—â— and put in Execution against His people For saith he God requireth that which is past 7. Though the Lords People may not desire a woful day even upon their Pesecutors Jer 17.16 Nor rejoice when they see it as at their Misery Job 31.29 but ought to prevent the same so far as their Prayers and pains for their Repentance and reclaiming may do Psal 35.13.14 Yet the consideration of the certainty of Gods vindicating their wrongs and reckoning with their unjust Oppressors as it is the illustration of His Justice and Faithfulness and the Testimony of His marvelous Love to His own it ought to be considered by them and should quiet their hearts under all that they can suffer unjustly from men For thiâ— is an Argument for Submission especially under such sad Dispensations as wicked men are instrumental in the inflicting of that God requireth that which is past Ver. 16. And moreover I saw under the sun the plac◠〈◊〉 judgment that wickedness was there And thâ—â—pace of righteousness that iniquity was there 17. I said in mine heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every work BEcause Oppression under pretence of Justice is one of the saddest Dispensations where with the Godly are Exercised in the World Therefore to work their hearts 〈◊〉 quietness under this Solomon doth first propose this grievous Dispensation as a thing that himself had seen both by his own observation of affairs in former times and by the light of the spirit of Prophesy revealing to him what was to be expected ordinarily to fall out to wit that in Courts of Justice and Judgement Seats where Natures light Gods Word and Poor peoples Case call for Justice and Righteousness and that sentence should be past against wickedness and injustice and in favours of Piety and Equity even there nothing but the quit contrary oftentimes is to be found and to signify the greatness of this evil and the frequency or generality of it he useth two expressions to the same purpose for setting it out Ver. 16. Next he holds forth to others that consideration which guarded his heart against the vexation which such a sight doth readily work And this makes the Twelfth in number to wit that God will pass righteous Judgement both upon the Righteous or them that have a good cause by absolving them and avenging their wrongs And upon the wicked by reversing their unjust sentences and punishing them for passing of them And thridly to make this consideration the more effectual he inlarges it by showing that there is a set or fixed time as the Word signifies there to wit with God or at the day of Judgement for Judging men as well for their wicked purposes and intentions as for their wicked Actions So that the one verse serves to wean mens hearts from leeking Happiness in this World seeing injustice and oppression is so ordinary in it And the other serves to comfort these who seek their Happiness else where against all their unjust sufferings here from this that all their causes unjustly judged by men shall be Judged over again From ver 16. Observe 1. As it is the pleasure of the only wise God to permit men void of true piety to have have Power and Authority in the World that all may know there is no True Happiness in things of that
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
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
here is extreamly Vain being so short and uncertain much like a Shadow that is nothing but Darkness and never continues in one posture but soon changes and soon evanishes which ought to be often considered as a mean to draw Mans heart from seeking Happiness here and move him to provide for a better Life For so is his Life and time here set forth a Vain Life and Days which he spends as a Shadow 8. As Men whose Hearts are wedded to things Earthly before they seek any other Happiness than what the Earth can afford they will place it in providing for these they are to leave behind them or in keeping up their own Memory among Men after themselves are gone So the Lord hath wisely hid from all of them the knowledge of future Events concerning these things wherein they might observe his Mercy toward them For if they should know things to go well after them and better than in their own time they would but vex themselves the more to think that they cannot stay with them or if they should know them to be worse they would but vex themselves with thinking upon the condition of those whom they are to leave behind them Therefore even this should be esteemed a Mercy and should wean Mans Heart from this World as his Portion in that he knows not how things shall go after himself is gone Who can tell him what shall be after him 9. It is fit for awakening the Consciences of Men to pose them with pertinent and rational Question including an Answer in their Bosom which readily Natures light it self or common Reason will suggest to Mens minds For so doth Solomon Catechize the vain Worldling seeking his Happiness in the Earth by these three Questions What is Man the better Who knows what is good for him Who can tell him what shall be after him CHAP. VII THE ARGUMENT THE Preacher in the First part of this Chapter to verse 23. Doth highly commend some things as very fit Remedies against that disquiet of Spirit which is occasioned by the oppression of the wicked and so proving proper means to bring them nearer to their true Happiness and Contentment of Mind As I. He commendeth as the first Remedy against discontent of Mind which marrs true Happiness That good Name or high esteem with God and savoury report with Men founded upon Grace and true Holiness as better than the most precious things in the World wherein most men place their Happiness And The day of the Death of such as preferable unto the day of their Birth ver 1. Upon which occasion he also commends as a fit preparation for Death the frequenting those Places Occasions and Societies where the remembrance of Death is offered as better than haunting these Houses and Opportunities where Feasting and other Carnal Pleasures abound And that because Death which these mournful Places and Companies bringeth to our Mind putteth an end to this Temporal Life and all its Comforts and Crosses which will readily occasion the serious Consideration of the living unless plagued with stupidity as a fit means of preparing for Death ver 2. II. He praiseth that soft and tender frame of heart which the sanctified consideration of Death begets in the Soul beyond that Carnal mirth and joy which is ordinarily expressed by Laughter and other such like Gestures and this as the second Remedy against disquiet of Mind the great hinderance of true Happiness ver 3. And that on the Account 1. That the grave and humble Deportment of the outward Man flowing from Godly Sorrow within contributes not a little unto working of their own and others Hearts unto a promising frame for receiving and retaining true Peace and Contentment ver 3. And 2. That it is the allowed Disposition of those who are endued with saving Wisdom whatever be their own particular Case to have their Thoughts much taken up with such mournful Objects and Occasions for keeping themselves in a humble and sympathizing frame And on the contrary the fool or wicked man tho he be not bodily present yet hath his heart still in the Places and Societies of Carnal Joy and Pleasures whereby he is miserably diverted from the serious consideration of Death and Eternity ver 4. III. He commendeth as a third Remedy against that trouble of Mind which marrs true Happiness an humble submission unto the serious and wise Rebukes of those who whether in a publick or private Capacity have a call from God to represent the evil danger and remedy of Sin As better than wickedmens either glorying in their own or flattering of others in their Sins ver 5. And that because whatever joy or pleasure such may have in following of or flattering themselves or being applauded by others in their sinful Courses It is not long-lived but as a blaze of Thorns maketh a noise and endeth in smoak which woful pleasure and flattering themselves or others in sin he censureth as an empty and vain course ver 6. IV. He commendeth as a fourth Remedy The grace of Patience under the most grievous pressures and injuries the Saints may meet with in and from the World as a great furtherance toward true Happiness ver 7 8 9.10 In order to which He 1. holdeth forth a-sad effect which Oppression and Violence oftimes worketh upon the Godly by reason of their corruption in stirring up their Passions so and driving them to such Expressions and Courses as look like fury and madness ver 7.2 He sheweth the root or cause from which this Oppression especially in Judicatories doth flow viz. From Covetousness and love of Bribes which blind mens Judgement and byass their Affections from Justice ver 7. 3. He presseth this patient and constant holding on in the ways of God notwithstanding difficulties and dangers partly from the consideration of the issue of it which will be sweet though the beginning may be bitter ver 8. And partly from the desirableness both before God and men of a humble and meek Spirit under grievous Suffering above that proud and lofty disposition of Heart by which ordinarily Oppressours are lifted up to their own Destruction ver 8. And 4. He disswadeth from two things which are far contrary to this grace of Patience As First From the very first and sudden motions of Passion or Revenge against the instruments of Trouble and Persons of Oppressours which is the habitual and allowed frame of Heart in those who are void of the saving knowledge of Christ ver 9. And Secondly From that sinful quarrelling at the Lords making Times more troublesome and Burdens heavier than they have formerly been since this will but argue ignorance of the true state of Times foolish presumption in finding fault with his wisdom and unbelief of his Soveraignity ver 10. V. Solomon praiseth saving Wisdom as the fifth choise Remedy against these anxities of mind that are so great an hinderance to true Happiness from four excellent Effects or Advantages of it ver 11 12.
14.15 Yet so prone are the best at such occasions to forget God the Giver while they are liberally using His Gifts Deut. 8.10.11 to forget the affliction of others that are in misery Amos 6.3.6 to speak rashly or indecently of God or others Job 1.5 to contemn threatened Judgements and put the evil day far off Isa 22.13 that when it is in a Christians option To go to the House of mourning or to the House of Feasting he should prefer the First Voyage to the Last It is better to go to the House of Mourning than to the House of Feasting 5. As there is no Man of whatsoever rank or condition in the World exeemed from Death which will put an end to all his earthly Pleasures and Enjoyments so the consideration of the certainty hereof should move Men to frequent these occasions and societies whereby they may be minded of it and stirred up to prepare for it For this is an Argument for going to the House of Mourning rather than to the House of Feasting For this is the end of all Men. 6 No Man that is wise will put off the thoughts of Death till he be a dying Man but while he is living and hath Health and Strength he will lay it to heart and prepare for it For Solomon speaks of minding Death as a thing so equitable and sutable for Men that none Living who hath the use of Reason can neglect it and as if he were but a dead Man while he lives who doth not mind Death seriously and prepare for it 7. Death is not rightly minded till the thoughts thereof be fastened to a Mans heart that go whether he will or be doing what he will he may never altogether lose at least the impression which the sanctified consideration of his Death hath put upon his heart For so the word signifies The Living will lay it or fasten it upon his Heart or give his Heart up to it Ver. 3. Sorrow is better than Laughter for by the sadness of the Countenance the Heart is made better 4. The Heart of the Wise is in the House of Mourning but the Heart of Fools is in the House of Mirth SOlomon having commended the serious Consideration of Death he doth now commend that Frame of Spirit which the sanctified consideration thereof works the Hearts of the Godly unto as a step nearer to that true Joy and Peace wherein Mans Happiness here doth consist And this is that sober composed and tender temper of Heart stamped with Godly Grief for Sin here called Sorrow under which also may be comprehended moderat Grief even for worldly Crosses which being sanctified is turned into Godly Sorrow for Sin This Sorrow saith he is better than Laughter whereby he means all that Carnal Mirth and Joy which Men use to express by Laughter or such like light carriage especially at their Merry meettings with others And that this Sorrow is to be preferred to Carnal Joy he proves by Reasons 1. Because by the sadness of the Countenance whereby he means the grave humble and sober Deportment of the whole outward Man which is the Result of Godly Sorrow within the Heart is made better i. e. It is wrought to a more mortified Frame and prepared for spiritual Peace and consequently the Hearts of others may also be bettered by it ver 3. 2. Because it is the disposition of them who are endued with that Saving Wisdom which is from Above to have their Hearts much taken up with such Objects and conversant in such places whether their Bodies be there or not as serve to increase and cherish an humble and sympathizing Frame of Spirit And upon the contrary the Fool or the wicked Man who hath ordinarily this Name in Solomon's writings even when he is restrained from the occasions or places of Carnal Mirth His Heart is still in them Hence Learn 1. When the Lord sanctifies the thoughts of Death to Men Godly Sorrow will be wrought or promoved in the Heart as the Result and effect of these thoughts they will grieve not because they must go through Death but because they have done the Lord so little honour and are so unable to do him more before they die and because they find themselves so defective in preparing for Death For supposing this Frame to be the Result of these Considerations which may be had in the House of Mourning and by laying Death to Heart he here commends it Sorrow is better than Laughter 2. However they that are Strangers to Godly Sorrow esteem the exercise of it comfortless and unprofitable Mal. 3.14 yet according to the Truth of God and the experience of his Saints it is much to be preferred to the Carnal Mirth of the World because it makes way for true and solid Consolation Isa 61.3 it hath Joy and Peace intermixed with it 1 Pet. 1.6 and always ends in spiritual Joy and Praise Ps 126.5 whereas on the contrary Carnal Mirth hath always if the Conscience be awake a mixture of Sorrow and always ends in heaviness Prov. 14.13 Therefore saith Solomon speaking doubtless his own experience at the direction of the Spirit of the Lord Sorrow is better than Laughter 3. The intertaining of a mournful Frame of Spirit for Sin and sympathizing with others in Affliction is a special mean of attaining to that Happiness which is to be had in this Life and to guard the Heart against these Vexations which eat up the Spirits of Men So that Strangers to Godly Sorrow must needs be Strangers to their own Blessedness For Solomon pointing out some Remedies of these sinful Distempers which more Mens Happiness commends this as one Sorrow is better than Laughter 4. Godly Sorrow is not a sudden motion or flash that evanishes leaving no effect upon the person that hath it but is a Frame that abides and affects the Heart So that it appears in the outward carriage and so becomes visible in the effects thereof which are not a sullen and austere behaviour or retirement from lawful Society these being rather the effects of natural Distempers such as Melancholy excess of worldly Grief c. than of Godly Sorrow but a sober Grave modest Behaviour and composing of the outward Man For Solomon commending Godly Sorrow from the effects thereof supposes that it will compose the outward Man to a modest and sober Deportment By the sadness of the Countenance c. 5. That soft walking and humble deportment which flows from Godly Sorrow or a tender Frame of Spirit within hath influence back again upon the Heart to increase a good Frame and make it better it being blest with Peace and Comfort Isa 57.18 19. and increase of every Grace Jam. 4.6 For saith he By the sadness of the Countenance the Heart is made better 6. Levity in the outward Carriage as it flows often from the want of Humility and the exercise of Godly Sorrow so it makes the Heart much worse casting it open to many Temptations making it
himself at their hands and therefore is fitly supplied by this I Counsel thee And this Direction he inforces by a Reason that qualifies the Duty because of the Oath of God which may be understood of that general Oath or Covenant with God which all Christians are supposed to be under whereby they are ingaged to the obedience of his will in his strength and consequently to the Duties of the fifth Commandment Psal 76.11 Isai 19.21 And so it limits our obedience to Magistrats that it be such as may consist with the Duties of our Oaths and ingagements to God the Supreme Magistrat or it may be meant of that particular Oath or Covenant which is between Prince and People to such mutual Duties of their Relation as are injoyned in the word of God in substance and are only in that Solemn Oath or Covenant circumstantiat and determined as to the time and manner of performance of them with particular application to the constitution condition and Laws of every Kingdom or Common-wealth 1 Chron. 11.3 And either of these ways it is the Oath of God because it should be taken in obedience to him it is made to him and should be made Conscience of as in his sight who will punish the Breakers of it Hence Learn 1. That which Beautifies a Christian gives him much Courage and Boldness in his Duty and so manifests him to be indued with saving Wisdom is the conscionable discharge of the Duties of his particular Relations especially toward those who are above him Be what he will otherwise if he be not conscionable in these he cannot adorn Religion nor have Courage under Trials for having commended the person indued with this Heavenly Wisdom and shewn the sweet Advantages and effects of it he comes here particularly to press some Duties wherein it is manifested of which this is one prest upon Subjects I Counsel thee to keep the Kings Commandement 2. True Religion is a good Friend to Civil Magistracy by the Precepts thereof it gains them all due respect and obedience from their Subjects therefore the best Policy of Magistrats is to propagat the sound Knowledge of Gods word and incourage all the faithful Interpreters thereof those will keep down Sedition and will press upon People by the strongest Arguments all Duties that Lawful Magistrates can in Reason desire from People For the Spirit of God puts this Counsel in the Mouth of this Heavenly Preacher to be Registrat for the use of the Church and prest upon People by all Faithful Preachers living under lawful Magistrats I Counsel thee to keep the Kings Commandement 3. Mens modesty who are called to any eminent Office should not hinder them to call for due respect and obedience to themselves from those under their charge only lest they may be thought to be seeking themselves in so doing they should use Counsel before Commands and back it with Reasons They are often too forgetful of their own Duty who are imperious and rigid Exactours of Duties to themselves from others therefore Solomon here doth not expresly charge or command but minds People of their Duty in the way that was touched in the exposition and backs it with a Reason I Counsel thee to keep c. 4. Every Man is so proud naturally and loves Liberty and Licentiousness so well especially to shake off the order of Superiority and Subjection which God hath established among Men that they have need to be tyed by Oaths and ingagements unto their Duty for this Reason imports the necessity of such tyes and that Because of the Oath of God 5. A lawful Oath between Man and Man tying each of them to his Duty is the Oath of God because it should be made to him and as in his presence who will avenge the breach of it and punish the breaker not only as false to Man but as perfidious to God and because by these Oaths Men only ingage to what is approven by him in his word Oaths to do things Sinful or impossible are Oaths of our own Therefore he calls this the Oath of God 6. Saving Wisdom teaches Men not only to perform Duties but to do them from right Principles and Motives particularly Subjection to Superiours not only for fear of punishment from them or for hope of reward or preferment by them but mainly out of respect to God who hath injoyned the same Keep the Kings Commandement and that in regard of the Oath of God Ver. 3. Be not hasty to go out of his sight stand not in an evil thing for he doth whatsoever pleaseth him 4. Where the word of a King is there is power and who may say unto him what doest thou THat the former general direction concerning due obedience to lawful Magistrats may be brought to practice he disswades from these Evils that are contrary thereunto and they are two The First is in these words Be not hasty to go out of his sight whereby is not meant simply a departing out of the presence of Magistrats for that is often necessary it may be done in obedience to them and sometimes the more quickly it be done it is the better service to them 2 Chron. 30.10 But it is a deserting of Duty and shaking off of allegiance to them as the expression elsewhere in Scripture signifies Jona 1.3 Neither doth he by this discharge a flying from the fury of wicked Tyrants seing that is warrantable in some cases 1 King 19.3 Math. 10.23 But the meaning is that Men should not out of rash passion or some discontented humour suddenly shake off Duty to Magistrates and so turn Rebellious or go from them to joyn with their Enemies as Joab did with Adonijah upon a discontent with Amasa's preferment as is supposed The Second is Stand not in an evil thing whereby he supposes men to be some way ingaged in an evil course and seems mainly to speak of Disloyalty and offending those in Authority by deserting Duty to them or Acting contrary to it And disswades from Fixedness or Contumacy as the word signifies in that course And both these disswasives he presses by an Argument taken from tho absolute Power and great Terrour which often Princes and Magistrates have the consideration whereof should make their Subjects the more cautious that they do not needlessly or rashly incur their Wrath and Displeasure And this reason he sets forth in three Expressions 1. He doth whatsoever pleaseth him Which is not to be understood as if Kings were independent upon Gods Providence or were not to give account of their Actions to any which is proper only to God Joh. 9 12. In whose hand their Heart and consequently all their Actions are Prov. 21.1 And so they cannot Act but what pleases him to order or permit nor is it to be understood as if they might lawfully do any thing they please contrary to the revealed will of God as if they might for examples cause punish a Rebel or one whom they judge so without
thereunto but it is the Wisdom from above learned out of the Word of God by humble dependence upon his Spirit to lead in all Truth and to give in the Hour when Men are put to it what to speak and consequently what to act and when and how to act for it is only the Wise Mans Heart to wit the Heart illuminat with the Saving Knowledge of God and His Will and possest by the Spirit of Wisdom that Discerns both Time and Judgement 7. These who make Conscience to keep the Commands of God in so far as they are made plain to them shall not want direction from God in these things which are more in the dark So that the conscionable practice of clear Duties is the best way to attain clearness in doubtful Cases For the Wise Man here spoken of whose Heart discerns Time and Judgement is he that keeps the Commandemens of God and so is supposed to be walking conscionably according to his light this Man in Exigencies and Straits shall discern both Time and Judgement Ver. 6. Because to every Purpose there is Time and Judgement therefore the misery of Man is great upon him 7. For he knoweth not what shall be for who can tell him when it shall be HAving shewn the excellent advantage that they have who are indued with Saving Wisdom to wit Ability to discern their duty and the season thereof he comes now to shew the sad condition of them that are destitut of it And though the purpose may be taken in the general yet by the scope it appears that Solomon hath a main Eye to Mens dealing with those in Authority Because saith he to every Purpose there is Time and Judgement therefore the misery of Man is great upon him it is not to be understood as if Man were therefore miserable because there is a fit season for his Actions and a right and a wrong in acting for it would lessen yea remove his Misery if he had Wisdom to discern these But the first part of the Sixth Verse being joined with the beginning of the Seventh the sense appears to be this Because there is a Time and Judgement for every Purpose and the natural Man cannot discern either of them therefore his Misery is great By misjudging of Causes and mistimeing of his Purposes and Actions he runs himself into many Inconveniencies And this ignorance which is the cause of his Misery he sets forth in two Expressions The First is That Man knows not what shall be which is not to be understood as if the ignorance of future Events simply were the cause of Mans Misery for then the Man that hath the greatest measure of Saving Knowledge might be equally miserable with them that want it seing it is God's Prerogative to know absolutly what shall be Isa 46.9 10. But this that Man knows not what shall be may be understood 1. Of his ignorance of his Duty at if the Words were rendered He knows not what should be to wit what he should do For the Hebrews express duty after this manner in the future time and so his ignorance of his duty and the right manner of going about it is the cause of his Misery And we may be confirmed that this may be the sense because the following Expression speaks of the Time which he join◠before with Judgement Or 2. The meaning may be That the Man destitut of Saving Knowledge is not only ignorant of future Events but likewise of all these grounds of Consolation that might carry him through them be what they will and therefore his Misery is great upon him And 3. It may be taken thus He knows not what shall be even so far as may be known by that Saving Wisdom which he is commending particularly by the light of the Word and Spirit of God and therefore his Misery must be great upon him For the other Expression Who can tell him when it shall be It hath the force of a Negation None can tell him or none can make him capable seing God hath not taught him the timeing of his Actions a right carriage in Straits and Exigencies and how he may have true Comfort whatever future Events be Doct. 1. There is not only a Right and a Wrong in Mens Actions and a season for their Acting which they should labour to understand but the same is also to be observed in reference to Mens Purposes and Resolutions concerning these So that they should not so much as suffer their Hearts to resolve upon or encline to any courses till first they have consulted the Word of God as their Directory Ps 19.7 and implored God's Direction who being acknowledged in all our ways promiseth to direct our paths Prov 3.6 that they may know whether the thing they resolve upon be approven and what is the right manner of doing of it which is the thing he calls Judgement here and what is the fittest season and opportunity for the doing thereof which is the Time here spoken of For having said A Wise Mans Hears discerns both time and Judgement in shewing the consequence of not discerning these he applies it to Mens purposes or their Resolution and Will as the Word signifies Because to every Purpose there is a Time and Judgement 2. The want of understanding of the Mind of God in His Word concerning our Duty and the due season thereof which is to be had by the help of his Spirit who leads His People in all Truth not only makes Men misjudge of things and take right for wrong even in their ordinary and civil Affairs mistake the right manner of going about what may be right in it self mistime all their Actions and so bring much guilt upon themselves but likewise it makes them very miserable while they rashly engage themselves in sinful Courses neglect necessary Duties or do them in a wrong manner or not in their own season and so provoke God to blast their Undertakings and render what they do unsavoury to others All which might have been prevented by consulting His Word and seeking the conduct of His Spirit For this Word translated Misery signifies both Guilt and Misery or Punishment Because to every Purpose there is Time and Judgement which Men labour not to discern therefore the misery of Man is great upon him 3. The way to make Men fall in love with the study of Saving Knowledge is to represent to them the Misery and sad Consequences that Men destitute of it do bring upon themselves For it being his scope to commend Saving Wisdom he here 〈◊〉 cut the woful Consequences of the want of it Because 〈◊〉 Purpose there is Time and Judgement the misery of Man is great upon him for he knows not c. 4. Though both those that are indued with Saving Knowledge and those that are destitute of it be equally ignorant of many future Events yet herein is a clear difference between them that the one knows neither his Duty nor the right manner of
Water in their Wine to consider that within a little time it shall be truly said of every one of them and may comfort the Godly against Oppression to consider they may survive their Oppressours and see that which Solomon saith he saw the Wicked Buried 3. Places of Judgement and Courts of Justice are Places of the Holy where the Holy God is in a special way present observing mens carriage there Psal 82.1 who therefore should have Holy Ends before them in all their Actings the Glory of God and the promoting of Equity and Piety among men 2. Chron. 19.6 For seing he is speaking of Magistrates all along we may safely conceive that places of Judgement are here understood by the Place of the Holy 4. Wicked men in power may attend very carefully their Judgement seats as if they had given themselves away to be Patrons and Administrators of Equity among men while they are but thereby promoting and securing their own Worldly interest and often making the pretence of Administration of Justice a Cloak to cover their Wickedness For He speaks of the Wicked man as if his Life had been spent in the Administration of Justice and attending the places where the same is given forth I saw the wicked Buried who had come and gone from the place of the Holy 5. As the places of publick Worship are the Lords prime Residence on Earth where he doth in a special manner dwell among his People and meet with them and therefore should be in a Holy manner frequented seing he will be sanctified in all that draw neer unto him So Wicked men may much frequent these places and opportunities partly from a conceit of gratifying and pleasing God by their so doing Luk. 18 10. Imagining that by their performances of that sort they have a Dispensation for their other Impieties Prov. 7.14 And partly that they may be the less suspected for that Wickedness which they closely intend 2 Sam. 15.7 and may be the more intimat with the Godly whom they purpose to undermine Psal 55.14 For this Coming and going may be also understood of the frequenting the Places of the Lords Holy Ordinances I saw the Wicked who had Come and Gone from the place of the Holy 6. Though Hypocrites who seek no more but a Name among Men may gain somewhat of it along their Life Mat. 6.16 Yet the Lord often makes their Name to rot after they are gone seing they have left nothing behind them worthy to be remembred for after the wicked man is Buried who Had come and gone from the Place of the Holy he is forgotten in the City where he had so done 7. The Lord doth sometimes make his oppressed People live to see their powerful and proud Oppressours Buried and all their Hypocrisie and Tyanny Buried with them and giveth to his People such peace and refreshment by their removal that they soon forget all their former sufferings by them For doubtless this Wicked man hath been a vexation to the Godly in the City where he dwelt and yet now he is Buried and Forgotten in the City where he had so done 8. It is Vanity in men to seek no higher Happiness than a name among Men while they live and some Honourable Burial and Remembrance after they are Dead For this is it Solomon here passes sentence upon this also is Vanity Ver. 11. Because sentence against an evil work is not execute speedily therefore the heart of the Sons of Men is fully set in them to do Evil. HEre Solomon gives a Reason why Wicked Men especially prosperous Rulers are so bent upon their sinful Courses namely because the Sentence or threatning against them which is published in the Scripture for the Word Sentence signifies a Sentence published is not presently after their committing of Sin execut against them therefore they imagine it shall be so always that God is like themselves and speaks but to terrifie them and so give up their hearts to commit Wickedness with boldness and full delight From this Learn 1. There is a sentence past against every Sin and Sinner It is past in Gods Eternal Counsel Mic. 2.3 and published in his word where it is Registrat and was also published to the People by them that did Registrat it Gen. 2.17 Gal. 3 10. And oftentimes the same is past in the Conscience of Wicked men when they commit Wickedness who cannot but apply these Sentences to themselves as their due Rom. 2.15 And these Sentences can no ways be repealed but by flying to Christ and being interessed in his ransom and satisfaction For he supposes a Sentence past and promulgat while he saith Because Sentence against an Evil Work is not speedily executed 2. The Lord doth not immediatly upon Mens committing of Wickedness execut his just Sentences upon them as justly he might but delays the same that he may lead them by his long suffering to Repentance Rom. 2.4 that they may think of his Majesty as desirous of their amendement 2 Pet. 3.9 And that the Equity of his proceeding may be the more clear when at last he doth execut Ps 51.4 Therefore Sentence against an Evil Work is not speedily execut 3. Men void of saving Grace and the fear of the Lord can not but abuse his patience and long suffering quite contrary to the intent thereof by mocking his threatnings as if they should never be execut Isai 5.19 Jer. 5.12 And intertaining thoughts of him as if he were like themselves in forgetting or changing his mind Ps 50.21 And so going on boldly in Sin without all fear as the last words of the verse may be rendred Because Sentence against an evil Work is not speedily execut the hearts of the Children of Men are fully set or are bold in them to do Evil. 4. There is no doubt but the Sentence against all the Wicked continuing in their Wickednes shall be execut Though it be not speedily it shall be certainly and the longer it be delayed the neerer the Execution of it is and the more terrible shall it be when it comes for he doth import the Certainty of the Execution while he only concedes it is not Speedily Execut. 5. What ever difference be among Men from their natural temper Education or other things of that sort yet this is common to all whom Gods powerfull Grace hath not changed that the longer he prolong his patience and indulgence toward them they go on in their Sins the more presumptuously they are the more bent upon their wicked Courses For he describes the Disposition of every natural Man while he saith The Hearts of the Children of Man are fully set in them to do Evil. 6. The Lord doth not only take notice of and will accordingly punish at last Meâ— for their sinful Actions but also for the Bensel of delight and Eagerness they had in Sinning yea and for their very inclination to these Sins which they had never power nor opportunity to Act Psal 21.11.12 For describing
to most distinct apprehensions of the Truth and such clear Conceptions of these Observations which ought to be made upon the Lord's Dispensations as they may be able to inform and instruct others thereanent ought not to satisfy themselves herewith but must reflect upon their own knowledge of these things that they may get their Hearts affected sutably to those Impressions of the Wisdom Power Justice Love and other Properties of God which may be seen in his Dispensations and must enrich themselves with particular instances of the things they know and have observed concerning the Lord's dealing with particular Persons in such and such Cases that their knowledge may become experimental For this is to know Wisdom to which Solomon gave away his Heart When I applied my Heart to know Wisdom 3. They that would grow in Saving Knowledge must not only study the Scriptures and Works of Creation Col. 3.16 Ps 19.1 but they must also Apply their Hearts to the serious consideration of God's Works of Providence in the World that they may see how consonant these are to the Word how Threatning and Promises are by these daily fulfilled and likewise to the consideration of the Carriage and Businesses of Men both their painful toil and labour in their sinful Courses that they may see their folly and detest their way and the pains of good Men in what is right that they may approve thereof draw matter of Praise there from and be provoked to imitation For all this is comprehended under the object of Solomon's study And to see the Business that is done upon the Earth 4. Not only are Men who serve Mammon and their Lusts excessive in their pains and for love to their Idols cruel to themselves but even the best of God's Children in their most approven Studies are sometimes in hazard to exceed in pains also partly through love to their own Credit and partly for want of humble dependance on God which abates the anxious intention of their Spirits and sweetens their Study For as this Expression which seems to import some excess in pains seing the Night is appointed for Man's rest and then the Lord useth to give his Beloved sleep is true of wicked Men so may it be taken here especially in reference to Solomon himself in regard of his pains in his study There is that neither Night nor Day seeth sleep with his Eyes 5. It is Wisdom in Men to relate modestly their own pains for attaining to Knowledge and not to speak of themselves as if they were singular therein though their pains were never so great lest they appear to be seeking their own Commendation and so marr the success of their great pains For Solomon speaking of himself speaks as it were of others as no less painful than he There is saith he that neither Night nor Day sees Sleep c. 6. They that would become truly Wise and would gain experimental and heart affecting Knowledge by studying the Events that fall out in the World they must not stay their Thoughts upon Men Instruments and second Causes but must raise their Minds to the first Cause and exercise their Thoughts mainly upon his Work that they may see what Properties of his are written upon all Events as they are His Work and what use should be made of them for stamping the Heart with a Holy Fear of offending him and for encouraging his People in his Service seing these are mainly intended by him in his working and must look upon all things that fall out as one intire Work in God's Hand so shall they see that what is Foolishly Sinfully and Unjustly acted by Instruments the same is Wisely Holily and Righteously managed by the Lord For when Solomon applied his Heart to know Wisdom and to see the Business that is done upon the Earth then saith he I beheld all the Work of God That was his main Study 7. Though the sincere Student of Saving Knowledge may be sure of success and progress in that Study Hos 6.3 and some sweetness to compense his pains Ps 92.4 and 111.2 and even the study of common and natural things that are within the compass of a Mans station uses to be blest with Divine Instruction Isa 28.26 yet none can expect in this Life fully to comprehend all that may be known of God in any of his Works or to find them out so as to satisfy their Carnal Reason but must still be humble and reverence the unsearchable depth of his Wisdom For this is it which Solomon found after his most serious search that a Man cannot find out the Work that is done under the Sun 8. As the Man that hath found his own inability to find out in a comprehensive and satisfactory way any Work of God hath found something worth his pains to humble him and make him reverence God's Wisdom so even this much cannot be found out till after great pains and especially till we study Events as they are God's Work While one Man studies the Business of another he may easily think to find him out and to reach and over reach by his Wit the work of one like himself For Solomon speaks of this as some considerable success of his pains which he had after Applying his Heart and beholding all things as God's Work that he found at last That a Man cannot find out the Work of God 9. Suppose a Man to be never so indefatigable in pains and study to have never so vast and comprehensive an Understanding to have very great confidence of success which sometimes much advances it and never so great Desires and fixed Purposes of Heart to grow in Knowledge he must if he know himself aright after all his pains be humbled in the sense of his Short-coming and when he hath sounded deepest by his Witt whether Natural acquired or infused must still acknowledge he cannot find the bottom of the unsearchable depth of the Wisdom and Knowledge of God which is to be seen in his Dispensations For this Solomon found in his own experience and by relating it here labours to bring others to the acknowledgement of it That a Man cannot find out the work of God because though a Man labour to find it yea though a wise Man think to know it he shall not be able 10. The cause of Man's inability to find out clearly the Mind of God in his Works is to be found in himself whose Understanding is darkened and ruined by the Fall and is but in repairing during his abode here the Vanity and Corruption of his Mind and Affections draws him still back from profitable to the study of unprofitable things and his Body being so weak that it cannot sufficiently assist his Mind in the use of means necessary for making progress in Knowledge For Solomon here doth often mind Man of his inability and weakness as the cause of his not finding out the work of God while he saith A Man cannot find out the work of God
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
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
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
all comprehended here as parts and enlargements of one and the same sense of the words Next By the Returning of the Clouds after Rain seems clearly to be understood that continual Succession and frequent returning of one Shower of Trouble after another which befall dying Men And the Allegory or Similitude seems to be borrowed from the tempestuous and stormy Seasons of the Year when it is not as in Summer that after a Shower clears up again and becomes fair and Warm which represents the time of Youth in which ordinarily after some fit of Sickness and Distemper comes Ease and Health again But as it is in Winter after one Shower the Clouds presently gather for another so will it be in the time of Old Age. As for that Particular which many condescend upon as intended here to wit the frequent falling down of Rheums or Catarrhes from the Head like so many Showers upon the Lungs that seems to be but one Instance of this general to wit the frequent recurring of one Fit of Distemper after another incident to dying Men. Hence Learn 1. It is not enough for Men to have general Apprehensions of their Mortality and the certainty of their Death but it is necessary that their Thoughts be stayed upon the Distinct and particular Apprehension of the Case they shall be in at that time while the several Pinns of their Tabernacle shall be a loosing that by a serious and considerat view of their Case then they may be stirred up to provide sutable spiritual Consolations against the removal of every one of their outward Comforts Therefore is it that Solomon after a general Intimation in the former Verse that Death and Trouble are before Men he comes here more particularly to lead them to distinct Thoughts of the Case they shall be in then While the Sun or the Light or the Moon or the Stars be not darkened 2. The benefit of our Eyes and of the Light of the Sun as also our Reason and other Faculties of the Soul together with the Comforts we have by the use of all these are excellent Mercies of God and while they are continued with us do put us in a good capacity to prepare for Death While we have the use of our bodily Eyes and our Reason we may contemplat the glorious Works of God and read his Word whereby we may attain to the Knowledge of God in Christ and Fellowship with him For which end all these Lights whether of our Eyes our Reason the external Lights of Heaven or whatsoever may be set forth by these Names are given to us For this is a part of the description of that Opportunity to be made use of for remembering our Creator While the Sun or the Light or the Moon or the Stars be not darkened 3. We should use our Mercies and Priviledges which are common to us with other Men to wit our bodily Sight our Reason and all other Comforts which may be signified by the Lights here mentioned so as we may be still mindful of the decay and failing of them at Death and often think with our selves what a Comfort it will be to see by Faith Him that is invisible favourable to us to behold Christ the Son of Righteousness shining in Mercy upon us and to have the Day-star His Spirit arising in our Hearts never to set again even when all other Lights and outward Comforts will be darkened the ensuring whereof to our selves should according to Solomon's Scope here be our great study While the Sun or the Light or the Moon or the Stars be not darkened 4. Although no Man can promise to himself fair Weather in this World but ought to resolve for one Shower of Affliction after another yet the Lord is pleased to give unto Men now and then breathing times from outward Troubles and some Seasons wherein there is a clear Sun-shine after Rain and no present appearance of Trouble that they may with the greater Tranquility of Spirit prepare for the same For it is here supposed that they may have some times of fair Summer Weather While the Clouds return not after the Rain 5. Every Man may expect that frequent Troubles shall assault him when Old Age comes and Death draws near like one Shower Pouring down immediatly after another is over till he be carried in to Eternity as with a Flood Ps 90.5 For it is imported that it will be thus with him when Death draws near while his Case in some Health is thus described Nor the Clouds return after the Rain 6. Every Intermission of Trouble should be improven for making preparation for the last Storm by storing the Heart with such Thoughts of God reconciled to us in Christ as may prove comfortable to us when Death comes For this is a part of the description of the Opportunity to be made use of for that end While the Clouds return not after the Rain Ver. 3. In the day when the Keepers of the House shall tremble and the strong Men shall bow themselves and the Grinders cease because they are few and those that look out at the Windows be darkened THe Preacher comes now positively to describe the time of the dissolution of this Tabernacle as not so convenient an opportunity as the time of Youth and Health for making Peace with God And for this end he illustrats the Case of a Man assaulted by Death by the Similitude of a besieged House or Castle whose Guards and Watches become feeble and desert their Duty As for the Keepers of the House and the strong Men however many parts of a Man may be understood by these whether the outward Senses or the inward Faculties because they all look to the safety of the whole Body yet it seems most proper to take the Keepers for the Arms and Hands because they are most active to keep the rest of the Body from hazard and it is known that Palsies and Shakings agree best to them and by the strong Men to understand the Thighs and Legs because the Scripture attributes Feebleness or bowing to these Isa 35.3 By the Grinders are meant the Teeth which prepare and make small the Food for the Stomach these cease from this Duty being few and unfit for it in Old Age And by these that look out at the Windows are to be understood the Eyes which stand in their Holes as Watches in their Towers to elpy Hazards and Advantages which may befall the Body the Darkening here spoken of makes it clear that he speaks of the Eyes and not of the other Senses though by consequence the decay of these bring along with it a decay of Sight also Hence Learn 1. Mans Body is of a wonderful Constitution and very curiously framed like some stately Edifice or Garrison having the Arms and Hands as Keepers which can move towards all the Airths for defending of it the Legs as strong Men to carry it out of one Countrey to another to escape hazard which no Castle
frequently asserted it here again represent the same to his own Heart and others Vanity of Vanities c. 2. So prone are our Hearts to wander after Earthly Delights as our only Happiness that even after they have been in some measure divorced from the same there is great need often to view the Vanity of these things as we desire to keep our Hearts alienat from them and in love with that true sweetness which is to be had in Communion with God while we are in this life we are like Children newly weaned very ready to renew old acquaintance with the Breasts Therefore doth Solomon after frequent Repeating of this Truth along this Treatise of Mortification Repeat it here again in the close of it that he may keep his Heart alienat from Idols Vanity of Vanities c. 3. When Ministers have sufficiently proven illustrat and made use of the Truth proposed by them to be handled it is no vain Repetition for them to represent the same Truth in the very Terms in which they did propose it at first that by the Blessing of God upon their proofs illustrations and uses of it it may now at last have more hearty acceptance and take deeper impression than could be expected at first For so doth Solomon here Repeat the Truth he proposed in the entry of this Book after he hath cleared proven and made use of the same Vanity of Vanities 4. When Men see Holiness in the Beauty of it Sin in the hazard of it and Death in the certainty and terrour of it they cannot but see the Vanity of Earthly Delights considered as the object of Mans Happiness they cannot but see the emptiness and insufficiency of them in order to that end seing they distract the Heart from the Study of Holiness and marre preparation for Death and consequently Men that banish thoughts of Death and neglect the study of Holiness cannot but be ravished with Earthly Delights as the only substantial things worthy of their Heart and to be sought as their chief good for we may safely conceive Solomon here after many sweet Precepts concerning the study of Holiness and lively Representations of Death to his own Heart and others to have gotten a new sight of the Vanity of things Earthly and to invite others to pass sentence thereupon with him Vanity of Vanities c. 5. A Man that hath a call to Preach the Truth of God should esteem more of it than of the most Honourable outward Relation or Title he can have beside he should carry the thoughts of Gods calling and entrusting of him along in his Heart to make him confident of Furniture even to the end of his Imployment and people also should frequently remember the calling of sent Ministers that the Truths delivered may have the greater weight as coming to them from Gods Commissionat Officers For as Solomon took this for his first stile in the beginning of his Book even while he was Reckoning out some others so he mentions it alone in the close as his main incouragement and that which should mainly gain respect to his Message Vanity of Vanities saith the Preacher 6. When we have gone thorow many particular instances of these Earthly Delights wherein Men place their Happiness and have attained to convincing proofs of the Vanity and insufficiency of them for that end we ought then to raise our Hearts to an assent to the truth of the general that all of that sort are Vanity and not leave room still to Satan to keep our perverse Hearts in suspense and expectation that there may be some Earthly Delight which we have not yet seen more worthy than the rest and so keep us off all our time from seeking Happiness in that wherein it can only be found For after Solomon hath confuted many particular instances of these things wherein Men ordinarly seek their Happiness he now asserts the general and holds out to all for their assent unto it all is Vanity Vr. 9. And moreover because the Preacher was wise he still taught the People knowledge yea he gave good heed and sought out and set in order many Proverbs THe second article or Conclusion of this Book contains a Commendation of the purpose contained in it and this hath three Branches The first is from the Preacher himself whose qualifications and pains are set forth in several particulars in this Verse 1. He had a good stock of Wisdom both immediatly infused 1 King 4.29 and by his extraordinary pains acquired Eccles 1.13 2. He did improve the same well for the Instruction of the Church in all ages especially these under his charge here called the People 3. He was very assiduous and constant in this Work he still taught either by frequent Preaching and Exhortation as a publick Officer of the Church such as he was should do 2 Tim. 4.2 Or by puting other Ministers to their duty and incouraging them in it as a Religious King like him should do 2 Chr 7.8.9 Or by writting Scripture as an extraordinary Prophet in which respect being Dead he yet speaketh and still teacheth the People Knowledge 4. He rested not upon any measure he had received but gave good heed or as the word in the original is he Weighed every thing in the Ballance and sought out carefully more and more of the Knowledge of God and of Mans duty that he might edify the Church 5. He did wisely order and digest the purpose he delivered 6. He condescended upon variety of matter sutable to many cases of the People And 7. He contrived the same in such short and grave Sentences here called Proverbs as are apt to gain esteem and have prevalence in the minds of Men as the word rendered Proverbs signifies he set in order many Proverbs Hence Learn 1. Though the worth or qualifications of Instruments can add nothing to the Authority of the truth of God which is of it self worthy of all Acceptation who ever carry it yet so ready are people to lay hold upon every thing that may but seem to be a ground of casting at Truth that the Vessels that carry it had need not only to be without spot and blemish but also adorned with such accomplishments as may make them lovely to people that so there may be no ground from them to cast at their Message For here the Spirit of God finds it necessary to commend the Vessel that carried the Treasure in this Book to the Church thereby to gain the more acceptance to it And moreover because the Preacher was wife he still caught c. 2. As every Christian is bound humbly to avow the Graces and Gifts of God bestowed upon him when the Glory of God and the incouragement and edification of others require the same so it is especially sutable for Ministers when their Intention is Honest and sincere namely to make Truth not themselves only in esteem As they should be ready to declare themselves sensible of and humble for their
the Disposition of such he supposes that God will at last execut Sentence upon them because their Hearts are fully set in them to do Evil. 7. It is the proper mark of an unregenerat Man void of Saving Knowlege and Grace to have his Heart fully set in him without reluctancy or remorse to do Evil. The regenerat have another principle within them opposing their Sinful Motions Gal. 5.17 Checking and wounding them and bringing them to remorse for Sin Rom. 7.24 For it is the unregenerat whose temper he here describes The Hearts of the Children of Men are fully set in them to do Evil. Ver. 12. Though a Sinner do Evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him 13. But it shall not be well with the Wicked neither shall he prolong his days which are as a shadow because he feareth not before God HE Labours here to terrify such Wicked Men as are long spared in their Sins and to guard and comfort the Hearts of the Godly who are apt to stumble at their being spared and their own sufferings from them And for this end He First supposes two things which make Wicked Men dream of immunity from Judgement 1. Their multiplying of their Transgressions which he expresses by putting a definite number for an indefinite and such a number as points at the multitude of them and may signify that God hath them all numbred exactly how many so ever they be 2 He supposes that while they are multiplying their Transgressions they have their Days and likways many other outward favours multiplied upon them For the Original of this second clause is no more but that it be Prolonged or Multiplied to him which may comprehend both his Life and other Comforts And Next before he denounce or assert the certainty of approaching Judgement upon such Wicked Men he doth as it were hasten forth a word of Comfort to the Godly apt to be discouraged by the frequent oppressions and multiplied Injuries of oppressing Persecutors which are here supposed And this he propounds with much confidence and certainty Surely I know it shall be well with them whom he describes from that divine quality which is stamped upon their Heart a Holy filial fear of offending God which makes them obnoxious to hard sufferings from Men And the sincerity of this fear is set out by the Object of it they Fear before him the words in the Original are that fear before his face importing that they have their eye upon the Terrour and Goodness of God which two properties of his are mainly signified by his Face in Scripture Psal 34.15.16 more than upon all the Terrour of flesh And Thirdly He denunceth Judgement against the Wicked with all importing it to be so great that positive termes cannot be had to set it out therefore he expresses it 1. In general negatively it shall not be well with him and next more particularly he shall not prolong his Days He supposed him before to prolong his Days and here threatens he shall not both agree he may have many Days comparing him with others even with the Godly whom he may cut off and hasten to their Happiness and yet he shall neither prolong his Days to that length which he desires which would be for ever in this Life nor shall he prolong them to Eternity of Blessedness being made victorious over Death as this expression of Prolonging the Days imports sometimes in Scripture Isai 53.10 Fourthly He describes the Wicked Mans Life his Days are but a Shadow not so much for the shortness of them being compared with Eternity in which sense the Godlies Days also are as a Shadow as in regard he hath nothing of that substantial Life of Communion with God which the Godly Man hath and that his Life in regard of any Comfort totally perishes and is cut off as a Shadow when the Sun of Gods favourable Dispensations sets upon him at his Death or when Judgements come upon him in this Life And lastly He sets down the cause of the Wicked Mans Judgement which is also the fountain of all other Sins and that is the want of the fear of God Hence Learn 1. Men that give up their Hearts to commit Wickedness with full bensel of purpose and delight are justly given up of God to become unwearied in the frequent commission thereof For he did formerly describe the disposition of all unregenerat Men that their Hearts are fully set in them to do Evil and here he describes their common Practice in this supposition that they do Evil an Hundred times 2. While Men are multiplying their provocations the Lord may in much displeasure to them draw out their Life in length and multiply their outward Comforts which they do abuse and turn in fewel to their Lusts For the same whom he supposes to do Evil an Hundred times he supposes also to have his Days or any other outward and common favours Prolonged or multiplied to him and his Days or and it be Prolonged 3. While Wicked Men are spared and prosperous in their Sins grievous Temptations are ready to assault the Hearts of the Godly amounting to no less than the questioning of a reward for Godliness at all seing divine Dispensations seem to say that the Lord respects Ungodly Men by heaping favours on them and slights them that are better For to prevent the prevalency of such a temptation Solomon before he shew what shall become of the Wicked assures the Godly of the contrary of what they are ready to apprehend Surely I know it shall be well with them that fear God 4. Although the Lords forbearance of Wicked Men while they are multiplying Transgressions against him cannot but occasion much inward Grief of Heart to the Godly Psal 119.158 And doth often occasion much outward Trouble to them from the Wicked Psal 12 8. yet neither of these can either marr or diminish the Happiness of the truly Godly For saith he though a Sinner do Evil an Hundred times c. yet it shall be well with them that fear God 5. The Lord in denuncing Judgments against Wicked Men hath a special eye to the comfort of the Godly they are so neer his Heart that even as it were in the midst of his expressing his displeasure against the Wicked he reacheth forth Comfort to them and in a manner delays it not till he end his speech to the Wicked as here may be seen Though a Sinner do Evil an Hundred times and his Days be prolonged before he perfect this speech concerning the Wicked he must comfort the Godly yet shall it be well with them that fear God 6. It is not easie to make the Hearts of poor Believers especially when they are under Oppressions and multiplied injuries from the World to rest upon the bare word of Gods promise and comfort themselves concerning the sweet issue of their pains and the Gracious Reward