the Lord for other uses some for the poor Eccl. 11.2 some for publick Religious Uses Isai 23.18 some for mens near Relations 2 Cor. â—2 14 especially their Posterity and those of their Houshold 1 Tim. 5.8 So the Lords allowing a man a part for himself which he may use comfortably should be the main Ground whereupon he takes comfort in the use thereof For this word his Portion signifies that part which is separat from other parts of the Fruit of his Labour and is given as a Reason why he should take that chearfully seing it is carved out to him by the Lord For this is his Portion 10. As mens Wealth and Riches are Gods Gift So the power to use these for strengthening them in his service is a second Gift and Wisdom to take their own due Portion neither defrauding themselves of their own allowance nor others to whom they are bound to give a part of theirs is a third Gift And the Grace to comfort themselves in so doing is a Fourth And so the Lord should be acknowledged and depended upon for our daily Bread for our Appetite after it for the heart to take and use it for Wisdom and Grace to take neither more nor less than our own allowance of it and to take that chearfully For we find many Gifts here spoken of every man to whom God hath given Wealth and hath given him power to eat and to take his Portion and to Rejoice this is the Gift of God 11. Men may have a right to Abundance of Riches and have them in their possession also and yet not to be Masters of any thing they have but held as Captives to their Wealth and not be able to use it For this expression And hath given him power to Eat thereof is in the Original to make him Master or Lord or give him the Dominion over what he hath This must be a New Gift of God superadded to his Abundance else it doth him no good 12. The Child of God hath not only matter of rejoicing in the success of his Labour and profit of his Pains but in his very Labour it self though never so painful not as it is his own Labour but in so far as he is strengthened for lawful and honest diligence and the same is blest with success to make him subsist for farther Service to God in his Generation For this is one of the Gifts which God bestows upon his Child that he should not vex himself because he hath not farther success but Rejoice in his Labour it is the gift of God 13. As it is Man's duty and a special part of Heavenly Wisdom to be mindful of the shortness of his days and the Miserie 's incident to him that he may timeously provide for a better Life by making sure his Reconciliation with God Ps 90.12 So it is a great Sin to be anxiously careful and solicitous how to subsist for the time to come Mat. 6.34 to be so vexed with the apprehension of future sad days as to discourage our selves in our present duty and marr our Comfort in the Lords Allowance for the time For it is here spoken of as a special advantage which comes by Man's chearful taking of his Allowance in following his duty That he shall not much remember the days of his life 14. The way to sweetten Man's short and sorrowful Life to banish the sad thoughts of by-past Crosses and the fearful forecasting of future is much correspondence with God frequent praying for Refreshment from Heaven and taking every comfortable passage of Scripture or Providence which chears the Heart in God's Service for a Joyful Answer from God For it is he that shall not much Remember the days of his life whom God Answers and God's answering presupposes Correspondence with or Prayer to Him 15. To Rejoice in following our present duty and commit future Events to God is the way to get a good account of our Prayers Then the Heart is put in such a Blesâ— Frame that nothing is sought nor esteemed matter of Joy but what may Please and Honour God and then God Answers that Man according to the Joy of his Heart to wit the Man that Rejoice in his Labour that is his Duty to God takes his Allowance from God chearfully and is not anxious concerning the dayes of his Life CHAP. VI. THE ARGUMENT SOLOMON in prosecution of the former purpose doth in this Chapter First Discover jointly the Sin and Misery of the worldly minded Man unto the 9. Ver. And I. That in his serious observation and experience he had found it common and frequent in the World That the Covetous Wretch tho the Lord had in the course of His common Providence bestowed on him variety and plenty of outward things even as to the substance of them according to the desire of his heart yet was he deprived of the comfortable use of these Enjoyments which often is reserved for those who had no interest in him or were enemies to him Which condition he censureth as void of true satisfaction and a plague consuming both Body and Spirit ver 1 2. II. That this wretched Worldling tho he have both a numerous Off-spring and long life yet wanting the true good and comfort of the Creatures and the chief good of his Soul and possibly not honoured with a Burial sutable to his desires or condition An untimely Birth on many external accounts not mentioning the future or eternal estate wherein an untimely Birth at the worst hath also the advantage of the Covetous Man it preferable unto him ver 3. In regard 1 of his Birth For he cometh into the World not only loaâ—ened with Sin but for no good end and purpose to himself bearing the sad effects of his Original Guilt within time which an untimely Birth the guilty also of Original Sin doth not and hath it sadly charged home upon him ver 4. 2 As to his Death which as it may be very obscure and Comfortless here so doth it lead to utter Darkness hereafter ver 4. 3 In respect of his Name which shall be unsavoury both with God and Man ver 4. 4 On the account of the restlesness and perplexity of his condition being distracted with these cares and fears which an untimely Birth is not capable of ver 5. 5 Tho he should have the continuance of Life for thousands of years added to all his other Enjoyments yet being a Stranger to God and Fellowship with him wherein Man's true Good consisteth he is but still a miserable Man ver 6. And 6 In respect that notwithstanding all his advantages yet he and the Abortive or any other whom he judges miserable in regard of himself must tryst all in one place the grave or state of the Dead ver 6. III. That notwithstanding all the advantages this Worlds-Worm hath yet the great design and result of all his Undertakings and Pains is low and base being for the Mouth and other carnal ends which as he
primitive Christians had in a suffering time while they are said to eat their Meat with Gladness and singleness of Heart Act. 2.46 And this he doth in the fourth place commend by two Reasons 1. Because there is nothing better on Earth for a Man than to study cheerful submission to God in the use of such Creature Comforts as he allows upon him what ever the measure of them be and whatever the Dispensations of God be with him it is his best under the Sun to rejoice in God and to stir up his heart by the holy and cheerful use of the common Comforts of the Creatures to the expectation of a better Life above the Sun 2. As this is the best of it here so this is made sure to the Godly it shall abide with him not as if every one of the Godly did always attain to actual rejoicing in God but that it is the Lords constant allowance to them and if they do make use of it walking in his fear and obedience they may have his joy fulfilled in themselves and no man shall take it from them amidst all sad changes no cross shall marr it all the days which God giveth them under the Sun Hence Learn 1. As the Ministers of Christ should be careful to hold forth consolations to the Godly while they are threatning the Wicked so if they would make these consolations effectual for their Comfort they must insist upon the Discouragements which marr their Comfort by them lest if they simply hold forth suitable consolation and do not branch out the discouragements to which these consolations are to be applied People may think Preachers little acquainted with the dint of the Temptations wherewith they wrestle Therefore Solomon having given to the Godly that consolation that it shall go Well with them comes here to describe these Dispensations and Events which often marr their Comfort There is a just man to whom it happeneth according to the work of the Wicked c. 2. The Lord sees it fitting that the best of his Children should meet with as hard usage in the World as the worst of Men have done or could indure in their mortal state and this he does that he may mortify their corruptions and prevent their sharing with the Wicked in their future Lot 1 Cor. 11.32 that he may try and so manifest to themselves and others the reality of their Faith Patience Love and other Graces Jam. 1.3 For There is a just man to whom it happens according to the work of the Wicked 3. The Lords outward dealing with the worst of Men may seem so favourable and sweet to them for the present as if they were the best servants that he had upon the earth that he may thereby invite them to ingage themselves in his Service Rom. 2.4 and may heap Coals of fire upon their Head if they will not For this is the other part of this Dispensation There be wicked men to whom is happeneth according to the work of the Righteous 4. It is only in this state that we are in upon Earth that matters fall forth thus in the other life the difference of Dispensations with the Godly and the Wicked shall be fully clear For saith he There is a Vanity which is done upon the Earth we may be sure no where else a just man to whom it happeneth according to the work of the Wicked 5. However the Lords Dispensation in ordering outward things to fall forth to the Godly and Wicked as is here exprest be most wise and Holy yet the same as men ate instrumental in it proves their condition here to be Vain that is that Happiness cannot be had by the injoyment of things earthly and that every man is Vain who seeks it in them For Solomon reflecting not upon the Lords Dispensation in ordering things thus but upon mens corruption and their Lot in this World passes this sentence There is a Vanity which is done upon the Earth c. and again this is Vanity 6. The Children of the Lord should not only make Conscience of rejoicing and Spiritual Mirth when Dispensations are favourable and according to their mind but when they are most grievous to carnal Sense and Reason If they can then rejoice the power of divine consolations and the reality of their Faith will be most apparent For it is when is happens to the just according to the work of the Wicked and contrary that Solomon commends this frame of Spirit to be studied by the Godly then I commended Mirth c. 7. To rejoice in God and to comfort our selves in the hope of the promised reward and so cheerfully to submit to the worst that can befall us in his way is the best condition a Child of God can be in in this World spiritual Joy and Cheerfulness being that which makes all duties savoury and acceptable to God 2 Cor. 9.7 is blest with encrease of strength for every duty and difficulty Neh 8.10 keeps the Soul fit for farther manifestations of his love Isai 64.5 And commends Religion making it lovely to others Act. 2.46.47 For he gives this as a Reason why he commended Mirth because a man hath nothing better under the Sun then to eat and drink and to be Merry to wit in a spiritual and holy manner 8. The Lords People should not only draw matter of rejoicing from his word and promises Psal 119.50 And from the special tastes of his Love which he bestows upon them Cant. 1.4 But even from their common creature comforts and they cannot but do so if they take them all as streams flowing from the fountain of Gods special Grace and love to them Gen. 33.5 And if they do not this they have but the Beasts Happines For there is nothing better then to eat and drink and so upon that occasion to be Merrie in the Lord 9. However that measure of outward Comforts such as Meat Drink and the like which the Lord allows upon his people be sometimes less and sometimes more and the best of them may be put to great straits for want of these things yet as much of them as may occasion their Joy in him they shall never want as long as God mindes to continue Life with them and take service from them when they have nothing they shall be as if they possest all things being taught of him to have and to want and in all estates to be content For in this sense it is his constant allowance to his own That shall abide with him of his Labour the days of his life which God giveth him 10. Spiritual Mirth and joy in God occasioned by the use of creature Comforts is only allowed upon these who are painfully imployed in some honest Labour both outward in their callings and spiritual in the practise of commanded duties and not upon those who live in idleness or eat and drink the gain of Falshood and oppression For saith he that shall abide with him of his
things Wrath against the day of Wrath For he speaks mainly in reference to Wicked Mens abusing this Dispensation that they prosper as much yea often more than the Godly while he saith There is an Evil among all things that are done under the Sun that there is one Event c. also the Hearts of the Sons of men are full of Evil c 2. Mens abusing of outward success and Prosperity to imbolden themselves the more in Sinning against God it common among all that are unrenewed and is a most hainous crime being a Sin against the goodness and long suffering of God and the occasion of many other Sins for both the commonness and hainousness of it are imported in this expression There is an Evil among all things done under the Sun 3. Though it be an ordinary delusion among men to think their Hearts good were their way never so vile yet not only are the Hearts of all men naturally altogether void of any thing that is good and that is the cause why they abuse to licentiousness the goodness of God manifested in his Dispensations but likwise the more of his Goodness they meet with their Wickedness grows the more their vitious habits contempt of God love to their Lusts hardness of Heart and spiritual security grow upon them for this may be either taken for the cause why they abuse their Prosperity to grow thereby Mad in their Sins or for the effect of their abusing of it The hearts of the Sons of men are full of Evil. 4. As unrenewed men especially in Prosperity do ordinarly go Mad in their Sins violently prosecuting their Lusts boasting and Glorying in their sinful ways as if there were no account to be given thereof as the word Madness signifies So what ever use of their wit they may have to plot mischief to execute their purposes and carry on their Plots closely they are really Mad incapable of any wholsome counsel destroying their own Souls and taking pleasure in so doing like Mad Men For saith he Madness is in their Heart 5. While Men abuse the Lords Dispensations by flattering themselves in their Sins and perswading themselves of his love and favour notwithstanding of their Wickedness because they prosper there is a spiritual distemper and Madness upon their Spirits For it is mainly in reference to the mis-judging of the Lords Dispensations and making this wrong use of them that he saith Madness is in their Heart 6. Men void of Saving Grace never weary of their Mad and sinful Courses while Life or Strength continues after they have along their Life abused their prosperity by Pride Insolence Oppression and Slighting of God even when Death draws near they but grow yet more Mad in Sin repining against God and his Providence because they cannot longer enjoy their sinful Pleasures and so they carry their Sins to the very Gates of Death with them For saith he Madness is in their Heart while they live and after that they go to the Dead he speaks of their sinful Courses as having an immediat connexion with their very Death 7. As Temporal Death shall put an end to the sinful Pleasures of Wicked Men so eternal Death shall then begin to seize upon them whereof the Servants of Christ should often put Mad Sinners in mind whether they will believe or not For there is more in this last Expression than a simple minding Men of Natural Death which is common to all And after that they go down to the Dead Ver. 4. For to him that it joined to all the Diving there is hope for a living Dog is better than a dead Lyon 5. For the Living know that they shall dye but the Dead know not any thing neither have they any more a Reward for the memory of them is forgotten 6. Also their love and their hatred and their envy is now perished neither have they any more a portion for ever in any thing that is done under the Sun THe Preacher giveth here two Considerations serving to work the Hearts of the Godly to a cheerful Submission under an hard Lot in the World and to stir up all to use their Life and the Comforts of it well that so they may prepare for Death The One is That the meanest or most afflicted Life hath some Advantages with it which being improven may make Men digest the Afflictions attending it The Other is That they who have the most prosperous state in this World must part with all the Comforts of it at Death And so the Words may be also looked upon as containing the Reason of Mens madness in abusing the Lord's Dispensations as is exprest in the former Words namely their inconsideration of the Advantages of Life and the necessity of parting with all the Comforts of it at Death In setting out the First he commends the state of natural Life while he saith To him that is joined to all the Living which is a kind of description of any Living Man and commendation of his state 1. From the Social temper which he ought to have and the Advantage he hath thereby There is hope how sad soever his Condition be he may have hope that it may be better or there is ground of hope to him if he make use of his Life that he may get all the troubles mitigate and sanctified and so may prepare for a better and this he doth illustrat by a common Proverb A living Dog is better than a dead Lyon which is a Speech applicable to many Purposes and according to the matter in hand the meaning of it is that a Living Man who hath the most abject and contemptible Life for such a Man useth to be set out by the name of a Dog in Scripture as 2 King 8.13 is Better that is he may be more useful for himself and others than the Greatest Man now being Dead Here it would be considered for clearing of the following purpose that while he compares the Living and the Dead and preferrs the Former to the Latter he doth not speak of the Dead considered as to their future Eternal State for so they are beyond all comparison either better or worse but abstracting from that considers them simply as by Death deprived of Natural Life and the Advantages thereof 2. The Second Thing that commends Life is That the Living know that they shall Die That which none can be altogether ignorant of who have the use of Reason and which all should actually consider he speaks of as agreeing to all and this is a great Advantage if it be improven that Men knowing this may while they have opportunity prepare for Death loose their Hearts from their earthly Enjoyments from which Death at last will separat them use their Allowance cheerfully for their incouragement in God's Service and comforting of themselves against the Afflictions of their Life which is the Scope Now in opposition to these Advantages of Life he comes in the next place to point out the
he hath proposed to Himself even by these things which men act contrary to His revealed will and what ever be mens sinful ends and miscarriage who are Instrumental in the carrying on of these things for saith the Preacher I know that whatsoever God doth it shall be for ever 2. The believing consideration of this infallibility of eveâ—â—â— according to the Lords Eternal purpose and the standing under wherein He hath set them is a powerful 〈◊〉 â—o woâ—k the hearts of men 〈…〉 and 〈…〉 obedience to the Lord under all the changes of their life For Solomon offers it for this end as a â—racâ— experimentally known to himself and which haâ— that effect upon him I know that what God doth it shall be for ever 3. However man being dark concerning the Lords Working Job 38.2 anâ— yet conceâ—â—y of his own wit Job 11 1â— hath a quarrelling humour ready to censure what God doth and would have more mitigation in his tryals more sweetness in his comforts and somewhat of the Duration and weight of his Crosses taken away from them Job 7.19 Yet all the Lords Dispensations taken as they are without Addition or Diminution serve most for attaining His holy and wise Ends and if they were in the least changed they could not be so subservient as they are for attaining of them For in reference to the ends intended by the Lord the Preacher thus commends the perfection of His Working Nothing can be added to it nothing can be taken from it 4. Not only shall the Lords Dispensations for the substance and kind of them fall out unchangeably according to His mind but even for the quality and circumstances thereof they must be as He hath resolved There cannot be the least ingredient of more bitterness added to any of His Dispensations nor a grain weight of His allowed consolation taken from them by any creature For of the quality and circumstances of His Working may this also be understood Nothing can be put to it nothing can be taken from it 5. Man can never contentedly submit unto nor chearfully follow his Duty under the changes of the Lords Dispensations untill he do in some measure apprehend the absolute perfection of them in order to the Lords ends intended by them and when the same is seen it is sufficient for Working the heart to that frame For that they may be contentedly undergone and Duty followed under them all this is here held out to be considered that nothing 〈◊〉 be taken from them nothing put to them 6. One of the great Ends intended by the Lord in all His Dispensations especially His manifesting oâ— this that neither His Dispensations can be altered nor His Ends intended by them frustrate by man is that the fear of His name may be wrought in the hearts of men that under â—â—â—urable Dispensations they may fear to abuse His Goodness by turning it into wantonness Hos 3.5 Deut. 32.14 15. And under sad Dispensations if upon themselves they may fear their own weakness lest they repine on fainâ— and so make their hands stronger Isai 8.13 And if upon others for their sins they may fear the like sins and the like spâ—ake for them Psal 110.120 Act. 5.11 For saith the Preacher God doth it that is He times all these Dispensations and suffers them not to be altered in any thing and manifests the same here to men That men may fear before him 7. That fear which God intends to be wrought in His Own by His Dispensations is not a fear arising from the consideration of the bitterness that is in His Dispensations or the terror of instruments imployed in them but such as arises from the consideration of the Lord Himself set before the face of the soul in His Power Goodness Love and other properties of of His manifested in His Dipensations For He doth all that men should fear before him 8. Men that desire to be truely happy should be so desirous to have the fear of the Lord stamped upon their heart that they should chearfully submit 〈◊〉 the hardest of His Dispensations which he intends and may bless for Working and promoving that frame For this is to be looked upon as a motive to chearful submission eveâ— to hardest of Dispensations God doth it that men may fear before him Ver. 15. That which hath been is now and that which is to be hath already been and God requireth that which is past HEre are Two further considerations serving as motives to or Arguments for submission and contentment under the saddest of Divine Dispensations The Tenth in order is That the Lord in Exercising men with saddest Dispensations deals not with them in strange and unusual wayes And the Preacher holds out in Two expressions The one is That which hath been is now which cannot be understood of such extraordinary Dispensations as sometimes the Lords people had been under seeing the like were not in Solomons time nor of what the Lord may do in some singular cases to declare His Soveraignity by inflicting some strange and unparallelled Judgement upon a people or person differing especially for circumstances and degrees oâ— bitterness from what hath been before But the meaning is that in the ordinary course of Gods Providence men are exercised with no other sad Dispensations than the same for substance wherewith others before them have been exercised so that hereby the Preacher doth correct the mistake of these who think themselves singularly dealt with by every hard Exâ—â—cise and that the like hath never been before the other â—xpression And that which is to be hath already 〈◊〉 is to the same purpose only with this difference that by the 〈◊〉 â—er he doth correct their mistake who think the like of their Crosses hath not been before and by this he guards against the fears of uncouth and strange Dispensations for the 〈◊〉 seeing men have no ground to vex themselves with the expectation of such especially if they keep themselves in Gods way And because these are ordinarily to the Godly the saâ—â—â— Dispensations and most vexing in the inflicting whereof wâ—â—â—ed men are instrumental 1 Chron. 21.13 Therefore he adds the Eleventh Consideration to quiet hearts under these And it is of the Lords vindicating the wrongs of His People God requireth that which is past saith he The Word Requireth according to the frequent use of it in Scripture signifies To vindicat or Avenge Josua 22 23. Psal 9.12 the wrongs of People their oppressions and sufferings which are past And this exposition is confirmed by considering the signification of the last Word in the verse that which is past Which may be rendered as some translators do One that is opprest or him that is persecute and so the meaning is The Lord makes inquisition for and doth Avenge the by past wrongs of His opprest and persecuted People And this serves much for quieting their hearts under the hardest usage in the World It is true this expression God requireth that which
men and therefore should be considered by them and for that end represented and insisted upon by the Lords Ministers for here that which none can be Ignorant of is held forth to convince Men of their Vanity in seeking an Earthly Happiness and to draw them to seek better things That as Man Came Naked into the World so must he Return c. 3. It is both the guilt of the Children of men that they embrace the Dung-hill and choice Earthly Triffles for their Portion while the Blessed God his Grace and Glory are in their offer And the same is also their woful Punishment justly inflicted upon them for despising such an offer For both of the evil of Sin and Punishment this is to be understood This is a sore evil that in all points as he Came so shall he Go. Not as if this Dispensation were evil but that Man should Labour for the Wind Neglecting the Substance seing He must Go as he Came. This is the sore evil 4. If covetous Worldlings would commune often with their own Hearts if they would exercise their Reason and put their Conscience to tell what true Advantage they have by pouring out their Hearts upon the Earth and the things thereof they could not but see their way to be no less unreasonable and unprofitable for attaining to Happiness than if a man would make it the business of his Life to gather Wind which cannot be held though it be among his Hands nor can satisfy him though he could hold it But such serious Thoughts are banished by Worldly minded Men and therefore Ministers should urge their Consciences to speak to this purpose as is imported in this question What profit hath he that hath Laboured for the Wind 5. Whatever deluded apprehensions the Worldling hath of Pleasure and Comfort in his Possessions and pursute after more he hath not the least grain of true Comfort all his Life-time he hath not a truly Comfortable Meal nor a good day suppose it were the day of his Coronation and Conquest of Kingdoms How much better is the Case of a poor Believer in Jesus Christ who though he be judged by Worldlings the most Comfortless man in the World yet eats his Bread with gladness and singleness of Heart Acts 1.46 And may have every day the Feast of a good Conscience Prov. 15.15 For of the covetous the Spirit of the Lord saith thus All his dayes he Eats in Darkness 6. Though many Worldlings be insensible of the matter of Sorrow which they have though they can feign joy and put a fair face upon a Spirit gnawn with inward Challenges yet have they much Sorrow they are still sowing the Seeds of Sorrow and all they do tends to ripen it and sometimes they have pangs of Conscience in the fearful expectation of Judgement and Wrath for saith Solomon He Eats in Darkness and hath much Sorrow 7. Covetous men are ordinarily men of fiery and fretting Dispositions their Passions are moved when the Word speaks against their Idolatry they are inraged against those who crave either in Justice or in Charity any thing from them and repine at these Dispensations of Providence which either impose their Projects for more of the World or threaten the removal of what they have in which respects the Covetous man is here said to have Much Wrath. 8. Whatever outward Health a Covetous Miser may have yet is he ordinarily in a Distemper of Spirit pined away with Cares how to gather more Riches Anxious Fears of losing what he hath and Vexation of Spirit upon disappointment of his Projects for increase of his Wealth And these often have influence upon his Body and Natural Spirits to make these Sick and Languid especially while de denies himself the comfortable use of the Creatures and keeps his Spirit still upon the rack with his Cares and Fears in which respect he is still a sick dying man and Hath much wrath with his Sickness Ver. 18. Behold that which I have seen It is good and comely for one to Eat and to drink and to injoy the good of all his Labour that he taketh under the Sun all the dayes of his Life which God giveth him for it is his Portion 19. Every man also to whom God hath given Riches and Wealth and hath given him power to eat thereof and to take his Portion and to rejoice in his Labour this is the gift of God 20. For he shall not much remember the days of his Life because God answers him in the joy of his Heart LEst the former directions concerning the right Worshiping of God and Arguments disswading from the inordinat love of Riches might be mistaken as setting men upon a Rigid Severe and Comfortless way of Living Solomon doth in the last part of the Chapter commend at large the Holy and chearful use of the outward comforts of this Life And for this end he doth First call all to consider what himself had seen or observed in his own Experience to wit that it is good not mans Chief but Subordinat good fitting him for a higher the Glorifying and Injoying of God and Comely or that which Beautifieth as the word signifies to wit in the Eyes of others the way of Religion prest in the former part of the Chapter that a Man should Eat and Drink By which words he doth not commend Sensuality or excess but a free and Holy Use of the Creatures men keeping themselves within the bounds of Sobriety and proportioning their use of the Creatures to the Lords Blessing of their Labours for cherishing of the natural Life while God continues it This saith he is a mans Portion not his Best for that is the Lord Himself Reconciled with him in Christ but a Temporary Portion or reward of his Labour carved out to him as the word Portion signifies for upholding his outward man in his Masters Service Next He shews that when God hath given to a man abundance of outward things and hath withal superadded this favour that he hath given him power to use them which consists not only in a mans natural Health whereby he is in a capacity to make use of creature comforts but also in the freedom of his Spirit from Anxiety Nigardliness or scruples of conscience in using them so as he is not inslaved to his Possessions but is made a Master or Lord of them As the word to give Power signifies and hath Wisdom to take them proportionally and sutably to his Rank and Imployment which is to take his Portion and so chearfully to follow his Duty Rejoicing that he is enabled for the same This saith he is a free Gift of God to wit a new Gift superadded to all his wealth and Riches ver 19. And Thirdly He giveth the Reason why men should study this holy and chearful use of the Creatures taken from the advantage he shall have thereby namely he shall not much remember the days of his Life whereby is meant that he shall not be
of their wel-doing there being so much of a heart of Unbelief in the best Therefore doth the Spirit of the Lord teach the Wise Man in propounding their Consolation to speak with a kind of Asseveration and with much confidence and certainty to beget the same in their Hearts Surely I know it shall be well them that fear God 7. It is not a bare conjecture or meer probability that the Godly have of their future Happiness and the Lords making out of his promises to them but it is a certainty and a firm perswasion wrought in their Hearts by the Spirit of God making them to rest confidently upon his faithful word and helping them to believe by giving them sometimes the first Fruits thereof in hand For Solomon speaks what he would teach all Men that fear of God to speak with application to themselves else they cannot have that strong Consolation which is sutable to the case they are supposed to be in here Surely I know it shall be well with them that fear God 8. Only these who have such an Holy fear of offending God flowing from the believing Consideration of his Soveraignity and greatness Jer. 10.7 his goodness manifested to them Hos 3.5 And his proneness to pardon their Sins Psal 130.4 and such other perfections of his as makes them rather adventure upon the worst that the greatest of Men can do than upon Gods displeasure by eshewing Trouble from them Only those I say may perswade themselves that it shall be well with them and only those can Comfort themselves in such a perswasion against all their Sufferings For to such only is this consolation held forth it shall be well with them that fear God 9. The true fear of God is mainly known by the Souls seting it self before the Face of the Lord apprehending him a Present God and witness of all its Actions doing all as in his sight they fear God indeed who so apprehend his greatness and Terrour as not to flee from him his goodness so as to draw neer him and so set themselves still as in his Countenance For so the Fear of God is here explained that it is a fear before him or as the word is in the Original a Fear before his Face 10. Proper and positive Language is wanting to express how ill it shall go with Wicked Men when the Lords patience toward them is expired and wrath proportionable to their Sins is measuring out unto all Eternity Therefore doth the Spirit of God here and elsewhere Isai 3.11 express the punishment of the Wicked Negatively which imports more positive Torment and wrath than words can be found to express But it shall not be well with the Wicked 11. How long soever the Days of Wicked Men may be prolonged even beyond the Dayes of many Godly who are taken away from the Evil to come yet shall they never be drawn out to that length which they desire or imagine that would indeed be an Eternity of time so that in this respect they never live out half their Days Psal 55.23 For saith he Neither shall his days be prolonged 12. Though for the shortness and frailty of this temporal Life the Days or Life of both Godly and Wicked be but as a Shadow in comparison of that substantial Eternal Life which is afterward yet the Days and Life of the Wicked being compared with that substantial and solid Life of communion with God which the Godly have begun here and continued thro' all Eternity are but as the Shadow of a Life and Days For so are they here called his Days which are as a shadow 13. As the want of that Filial or Sonly Fear of the Lord which was described Doct. 8 is the cause of all the other Sins of Wicked Men so is it also a clear evidence of Eternal wo and Misery to come upon them though they be for the present spared and prospering in their Sins For so is it here sett down as the cause of Judgement certainly coming upon them Because they fear not God Ver. 14. There is a Vanity which is done upon the earth that there be just men to whom it happeneth according to the work of the Wicked again there be wicked men to whom is happens according to the work of the Righteous I said that this also is Vanity 15. Then I commended Mirth because a man hath no better thing under the Sun than to eat and drink and be merry for that shall abide with him of his Labour the days of his life which God giveth him under the Sun THat the former Consolation may be the sweeter to the Godly under their sufferings from Wicked Men in prosperity He doth First repeat the ground of their discouragement to wit that the Godly are dealt with for their outward lot as if they were the worst Men in the World and on the contrary Dispensations are favourable to the worst of Men as if they were the best Servants that God had in the World And he saith it Happens thus not as if it fell out without the foreknowledge or predetermination and providence of God but that it is ordinarily so and that Men generally see not the Reason of it For the word in the Original is it Touches or Hits so upon the Wicked and the Just Next He passes Sentence upon this both in the beginning and close of the verse there is a Vanity saith he and again this is Vanity which is not to be understood as if he had censured the Wise and Righteous Providence of God in permitting and ordering things so to fall forth But it is Vanity in two Respects 1. In so far as it is the fruit of Mens Corruption who are instruments in it especially Wicked Men in Authority whom he mainly eyes all along this Chapter it flows from and doth evidence the Vanity of their minds their Corrupt and Wicked Humours which are called by this name Vanity in Scripture that they do prefer and reward Wicked Men as if they were Righteous and oppress and bear down the Godly as if they were the worst of Men this is their Vanity 2. It is Vanity in so far as it proves the emptiness or insufficiency of any earthly condition for giving Man true contentment and Happiness seing things are necessarily and wisely ordered so to fall forth upon the Earth Happiness cannot be had in it Thirdly He directs to one particular remedy of that discouragement which readily is occasioned by the sight of these Dispensations Then saith he I commended Mirth not carnal Mirth which Men have in giving up themselves to sensual pleasures as is clear by considering the ground whereupon he presses this same sort of Mirth in the following Chapter ver 7 to wit Gods acceptation of Mens works and therefore it must be a spiritual Rejoicing in God as the effect of Mens Faith auent the Blessed Issue of their Troubles formerly spoken of and it is the same with that frame of Spirit which the
head serving him or these that ly at his feet ready to be imployed in his service he should learn his duty to his Maker for so doth the Wise Man reason to press this duty of Charity If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where it falleth there it shall be 2. When a Man finds any of the Creatures in a passive obedience to him ready to be imployed by him for his use and as it were offering their Service to him as a fallen Tree doth that should make him active in his duty to his Maker especially seing the Creatures do not fly from him who is naturally a fugitive from God nor fight against him who is a Rebel to his Maker he should move the more cheerfully in his obedience For so much may be drawn from the similitude of a Tree lying for Mans use where it falls here made use of as an Argument to Charity whether the Tree fall toward the South or toward the North in the place where the Tree falls there it shall be 3. Though there be discretion required in Charity to know the worth of the persons upon whom it is bestowed Ps 112.5 Yet where the intention of the Giver is Honest and endeavours to discern what manner of persons they are to whom he gives though he may be mistaken and let his Charity fall upon the worst his reward shall be no less than if it fell upon the better sort for thus also may this similitude be turned into an Argument for Charity as holding forth the certainty of the reward thereof whether the Objects of it be good or bad If the Tree fall toward the South or toward the North in the place where it falleth there it shall be 4. The consideration of this that the eternal estate of our Souls shall be according to the condition they are found in at Death and that Judgement will find us as Death leavs us should make us study to lead a good life and particularly it should stir us up to the duty of Charity that so while we are here we may make to our selves Friends of the Mammon of unrighteousness that when we fail they may receive us into Everlasting Habitations Luk. 16 9. For so may this similitude also be applied as a motive to Charity that in whatsoever condition we are when Death by its stroak makes us fall in that we shall be to all Eternity If the Tree fall toward the North or toward the South in the place where it falls there it shall be Ver. 4. He that observeth the wind shall not sow and he that regardeth the Clouds shall not not reap 5. As thou knowest not what is the way of the Spirit nor how the Bones do grow in the Womb of her that is with Child even so thou knowest not the works of God who maketh all SOlomon having prest the duty of Charity with several Reasons doth here discover the weakness and insufficiency of these pretences or Objections which Men often make the ground of their delaying or neglecting altogether that duty And these Objections are taken from the probability which Men imagine of such sad accidents to befall them as make them fear want and Misery to themselves if they give of their substance to the Poor as the word of God presseth The Weakness of all which the Wise Man clears and proves First By a Proverbial speech borrowed from foolish Husband-men the force whereof amounts to this that as he who upon every appearance of Rain or Wind when he would not have them doth forbear Sowing or Reaping will never it is propbable either Sow or Reap The Application of which similitude is not exprest but may be easily gathered from the Scope thus Even so he who looks to all future contingencies which may discourage or hinder him in his duty will readily never set about it And particularly he that neglects Charity to others when God calls him to it because of every Suggestion that his Fortune may soon be exhausted will never cast his Bread upon the Waters and so never reap the reward promised to the performers of that duty Next He shewes the Weakness of that sort of Reasoning to deter Men from their Duty and proves they should not neglect it though the appearance of success be never to small by an Argument taken from the unsearchable depth of Gods Wisdom manifested in his ordinary operations and that Men may be convinced of their Ignorance and so not despair of the performance of what God hath promised though they see no appearance thereof he instances two things very near to every Man and yet clearly understood by none The first instance is that Men know not the way of the Spirit that is they are ignorant how their own Souls are formed and united to their Bodies how they exist and act while they are in the Body and when they are separat from it The other is that none knows how the Bones do grow in the Womb of her that is with Child that is none doth clearly understand that wonderful Work the forming of his own Body in the Womb and from mens Ignorance of these things he doth infer that they cannot distinctly conceive the way of Gods working for performing his promises to them that venture upon commanded duties when there is no probability of reward for so doing And to help them the more confidenty to expect the promised reward of duty though there be no appearance of it be represents the Lord under the notion of Creator who gives a Beeing to Things that are not And therefore Men may cheerfully follow their Duty to him and particularly give of their substance for relief of his poor People though they see no probability of Recompense for so doing Hence Learn 1. A faithful Minister must not only press Duty and enforce the same by Reasons but also he must carefully forsee what Reasons people may pretend to hinder them from Duty or discourage them in it and demonstrat the Levity and Weakness of every thing that may have weight with them to make them delay their Duty or neglect the opportunity thereof For so doth this heavenly Preacher here after he hath by several Reasons prest the Duty of Charity he discovers the Hinderances thereof and confutes these Objections which Men ordinarly make against it whereupon they neglect or delay it while he saith He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 2. We may expect that there will be often great Appearances of bad success in the way of 〈◊〉 Duty and but small of the performance of Promises that are made to the following of it that so the sincerity of our respect to the Command and the liveliness of our Faith in the promise of Reward may be manifested while notwithstanding of such Discouragements we hold on