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
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
especially in their Rulers and great Persons yet without saving Wisdom to depend upon God in straits these will prove weak and more unable to defend them than such are who want all external means of defence and have that Wisdom For saith he Wisdom Strengthens more than Ten mighty Men that are in the City 5. It is impossible for any mortal to attain to a perfect and personal Righteousness All having in Adam lost strength for what is good Rom. 3.23 For this may be looked upon as describing negatively the case of every Man considered in himself There is not a just Man upon Earth c. 6. Even they that are reputed Just by the imputation of Christs Righteousness to them are but in part sanctified in this Life there remains still in them a great byass toward that which is sinful and the same is still manifesting it self in them and will be so as long as they are on Earth For of a justified person by Faith in the Righteousness of the Messiah may this be taken as pointing at the imperfection of his inherent Righteousness or Sanctification There is not a just Man upon Earth that doth Good and Sinneth not 7. The proneness that is in justified persons to miscarry and â—in against God even in doing that which is good should incite them to the study of Heavenly Wisdom which discovers Temptations directs them how to get Strength for opposing them and to apply a remedy when they are in part overtaken by them For he brings this as a Reason or motive to the study of this Wisdom that There is not a just Man upon the Earth that doth Good and Sinneth not 8. There is not only Sin in justified persons when they do that which is in it self Sinful or omit what is their Duty but even in the best of their Actions in so far as they are alwayes short of the right manner of going about their Duty For saith he There is not a just Man upon the Earth that doth Good and even in doing Good Sinneth not Ver. 21. Also take no heed unto all words that are spoken lest thou hear thy servant curse thee 22. For oftentimes also thine own heart knoweth that thou thy self likewise hast cursed others HE gives here a seventh Direction as a remedy of that Vexation which is incident to Men in this Life and the way to evidence that Heavenly Wisdom which he commended in the former words to wit that Men should not take heed to all Words that are spoken he means Words spoken against themselves and this rashly and in passion as is clear from what follows And by taking heed to them which he prohibits is meant their Resenting of them deeply or as the Word is in the Original the giving of their Heart to them or suffering them to Settle in their minds so as to study revenge And this he presseth by two Reasons 1. If Men be very Curious to hear such things and take them much to Heart they may very readily meet with matter of Vexation from those within their doors and of neer Relation to them As for example they may hear their own Servants speak rashly and contemptibly of them or Rail upon them as the Word here translated to Curse signifies The 2 Reason is that Mens own Consciences may tell them that frequently they have had such passions and uttered such expressions against others and therefore seing every one should give to others the measure they would have from them every reviling speech should not be deeply resented Hence Learn 1. Though the Lord's people may so far resent Slanders or reviling speeches which probably have weight and Credit with others to blemish their Reputation and incapacitat them for doing Service to God as that they may vindicat themselves and clear their own Innocency Job 27.5.6 Yet as they desire to intertain true Peace and manifest themselves guided by the Wisdom that is from above they should shew themselves so much comforted in Gods Approbation 1 Cor. 3.3.4 So afraid lest their own inclinations to revenge or grief prevail Ps 39.1 And so charitable of others judging that they will readily check themselves for what hath rashly escaped them to their prejudice that they should not be very Curious to hear or know that others speak evil of them or having heard it they should sometimes forget or not regard it so that those who do curiousty inquire concerning others Opinion of them or deeply resent every thing that crosses their proud desires of Applause they prove themselves Fools and Enemies to their own peace For as an evidence of Heavenly Wisedom and a remedy of Vexation he gives this direction Also take not heed to all words that are spoken 2. They that have others under them as their Servants should be so apprehensive of Temptations arising from their low Condition and so sensible of what themselves would be prone to if they were in their case that though they may suppose them to repine and sometimes to be malicious and bitter even against themselves yet should they not be very inquisitive to know or hear them express the same nor having heard it should they resent every thing of that sort considering that they will readily but augment their own trouble by their so doing For Solomon brings this as a Reason why Men should not take heed to all words that are spoken left saith he thou hear thy Servant Curse thee 3. As it is too ordinary with Servants by Reason of their Pride love to their ease and discontentment with their Lot to express their bad esteem of their Masters to revile and wish evil to them whom they are bound to respect though they be Wicked 1 Pet. 2.18 So it doth often prove matter of Vexation to Masters to hear or know themselves so used by their Servants whose Relation calls them to maintain their Credit and the Lord doth often correct the Pride of Masters their severe Domineering over their Servants and craving more respect than is due to them by making them meâ—t with the contrary for so much is imported in this Reason why Masters should not be curiously inquisitive what their Servants say of them nor much resent every thing they hear them speak against them lest thou hear thy Servant Curse thee 4. As Mens own by past Faults should never be forgotten by them so the sensible remembrance of them should make them sparing to deal Rigorously with others and particularly when they understand themselves to be ill spoken of or Reproached by others they should then call to mind whether they have not been guilty of the like wrong to others that so they may Reverence Gods Justice and give the like Pity and Charity to others which they stood once in need of from others For this is a Reason why Men should not watch for Advantage of others nor resent Reproaches from them oftentimes also thine own heart knows that thou thy self hast Cursed others 5. When Mens miscarriage
What hath the Poor that knows how to walk before the Living to wit Men Living upon the Earth Ver. 9. Better is the sight of the Eyes than the wandring of the Desire this is also Vanity and Vexation of Spirit 10. That which hath been is named already and it is known that it is Man neither may he contend with him that is mightier than he THese words contain several Arguments to disswade from the immoderat Love and eager Pursuit of things earthly The First is That the contented use of what a Man enjoys were it never so little is much better for him than the wandering of the Desire or as the Word is the Walking of his Soul still after more which is the Covetous Man's Disease So that by the fight of his Eyes is meant The enjoyment of what a Man hath to be seen or in his possession as the word is translated before Chap. 3.13 And it is thus exprest to shew the short continuance of our earthly Injoyments they are but a Sight And by the wandering of the Desire as is clear by the like Expressions in Scripture Jer. 2.20 and 14.10 is meant the endless Pursuit of the Affections insatiat with what they have and greedily hunting after more of things earthly The Second which proves the former is that this namely the wandering of the Desire is a course empty of all Satisfaction as the Word Vanity signifies and so proves Man vain that should seek Satisfaction in it and not only so but in God's Righteous Judgement proves a Tormenting and eating up of a Man's Spirit as the word Vexation signifies ver 9. The Third is That whatever hath been formerly found by any particularly whatever the issue and success of their inordinate Desires and excessive pains for Happiness in the Creatures hath been It is named already that is it is clearly exprest in the words immediatly preceeding to be Vanity and Vexation of Spirit And it is known that is it may be clearly known and is known to all Spiritual Discerners that it is Man to whom Vanity is to be imputed it is Man one piece of Red-Earth as his Name signifies seeking Happiness in another and get what he will he is a frail dying Man still And so this that hath been told hath been the constant course which God hath kept with Man according to His eternal Purpose and there cannot be an instance given to the contrary that whoever sought Happiness in the Creatures have meet with Vanity and Vexation of Spirit in so doing The Fourth Reason is That Man being so frail a Creature may not Contend it is not safe for him And he doth so if he seek Happiness where God hath declared he shall not find it he may not be in contradictory terms with Him as the word Contend signifies or if he will yet essay it he shall find the Lord Mightier than he to Oppose Disappoint and Vex him Hence Learn 1. While Men do not fix their Desires upon Him who is the Desire of Nations Hag. 2.7 Altogether Desireable Cant. 5.16 And in comparison of whom none in Heaven or Earth is to be desired Ps 73.25 Their Souls will still roam and wander like Sheep that have forgotten their resting place and go from Mountain to Hill Jer. 50.6 For the disposition of the Covetous Worldling is here set forth by The wandering of the Desire or as the Word may be translated the Journey of the Soul 2 As men should look upon all their earthly Injoyments as transitory and things whereof they have but a View as is imported in this that they are called The sight of the Eyes so ought they to be content with the Portion which God gives them and to look upon the same as more for their advantage and serving more for their incouragement in their Masters service than if it were greater For saith Solomon Better is the sight of the Eyes than the wandering of the Desire 3. The wandering of Man's Desire from one Creature to another for satisfaction proves all the Creatures to be empty of any thing that can give him true Contentment and Man himself to be meer Vanity that should persist in that vain pursuit For in both these respects this sentence may be applyed to The wandering of the Desire this also is Vanity 4. If after clear warning and frequent disappointment of desired Contentment in things earthly Men will still follow their own vain courses they shall find the result to be not only more Disappointment but Torment and Eating of their Spirits here when God awakes their Conscience and if they Repent not a Worm that never dies to eat up their Spirits eternally For it is the Lord that passes this Sentence The wandering of the Desire is both Vanity and Vexation of Spirit 5. Both the constant experience of all by-past Ages and the clear Light of the Word of God hath proven this Truth that the pursuit of Happiness in the Earth proves Vanity and Vexation of Spirit to the Pursuer So that none can give an Instance to the contrary And this should disswade Men from that way For as another consideration for that effect Solomon saith That which hath been to wit hitherto in all Ages the result of such vain courses is named alread that is it is called by the Spirit of the Lord by that name formerly exprest Vanity and Vexation of Spirit 6. Whatever is spoken of the Vanity of the Creatures in order to Mans Happiness is not so much to be attributed to them seing they are all good and sufficient for the ends to which they are appointed and do groan that they should be subjected by Man to Vanity As it is to be attributed to vain Man It is not the Creatures fault that they disappoint Man of satisfaction seing they were not appointed to terminat his desires or to satisfy him but to lead him to his Creator nor is it their fault that they prove Vexation to him but his that vexes himself in seeking what they are not able nor were ever appointed to give And so all is to be fathered upon vain Man It is known to be Man 7. While Men seek Happiness in things beside God they do but Contend with Him or as the Word signifies they enter in Judgement with Him as if they would pass sentence contrary to His Decree and revealed Mind in His Word which is That Creatures are empty of Satisfaction that Man is vain to seek it in them and that the Lord Himself is the only satisfying Portion of His People Neither may he Contend with Him 8. If man considered what his Name signifies to wit Adam a piece of the Earth that was taken out of it and must go to it and that all his Injoyments cannot change him but still he must be Adam a Frail dying piece of red Clay it would make him afraid to enter the lists with or take up a sute of Law as the word Contend signifies against his
Serpent will bite without inchantment and a Babler is no better 12. The words of a wise Mans mouth are gracious but the lips of a Fool will swallow up himself 13. The beginning of the words of his mouth is Follishness and the end of his talk is mischievous Madness THe Preacher doth farther prove the necessity of heavenly Wisdom by shewing the hazard of the want of it and the farther advantage of having it in such difficult Cases as have been formerly mentioned when Men have to do with offended Rulers and because Mens Rashness and Inconsideration often manifested by their reproachful Speeches against these in Authority occasion much trouble to them and that justly Therefore he teaches here that heavenly Wisdom is to be manifested in bridling and restraining the Tongue from rash and malicious Discourses and imploying the same in edifying and savoury Speeches And for this end he doth First by a Similitude point out the evil and hazard of slanderous and detracting Speeches Surely saith he a Serpent will bit without Inchantment It is known that Similitudes taken from Serpents Scorpions and Asps are frequently made use of in Scripture to set out that Wickedness and Venome which is vented by the Tongue Ezek. 2 6. Rom. 3.13 As for the Inchanting of Serpents here spoken of it can make nothing for defence of the use of Magick or such divellish Arts seing Similitudes may be drawn from the worst things to illustrat the best as Christ's second Coming is compared to the coming of a Theef in the Night Beside the Word translated Inchantment signifies nothing but a low way of speaking or muttering which possibly hath been in use in Solomon's time to divert or deter Serpents from offending or stinging or to take them that they might be slain And the Scripture uses this same Word for any effectual way of dealing with Men by words especially Eloquence or moving Arguments Isa 3.3 And so by Inchantment to apply the Similitude is meant nothing but the exercise of that heavenly Wisdom which teaches Men to speak mild and pacifying Words especially to provoked Rulers and without this a Babler saith Solomon or as the Word is in the Original one that is Lord of the Tongue who speaks as freely whatever his ambitious Spirit incensed with Disappointment suggests as if he were to make account to none He is no better than the Serpent that bites and so readily procures his own Ruine as the Serpent doth from those whom he provokes by his bitter Words Next He shews the Advantage of that heavenly Wisdom which is that it teaches the Man indued with it to make use of such Words as may minister Grace to others and conciliat the Grace or Favour even of offended Rulers and so his Words are gracious Thirdly He inlarges the woful Effects of the inconsiderat and rash Carriage of Men void of this Wisdom especially in their Discourses while he saith The lips of a Fool will swallow up himself The Lips being one of the Instruments of Speech are put for the Speech it self by a Figure ordinary in Scripture these swallow up a Man when he by his rash Words insnares himself and so proves his own Destroyer Lastly He describes the progress of slanderous and envious Speeches the rise or principle of them is Levity or Inconstancy as the Word Foolishness signifies but they go on to worse till the Man at last shew himself acted with Fury as the other word mischievous Madness signifies whereby he is put upon mad Courses against them whom he envies and such as prove destructive to himself Hence Learn 1. It is not more natural to a Serpent to sting or bite when no means are used to prevent or restrain it than it is to a Man void of the Wisdom of God to vent his Malice upon any discontentment by bitter and reproachful Speeches against others especially those in Authority of whom the Discourse all along doth mainly run Therefore doth the Spirit of God here and elsewhere make use of this and the like Similitudes to set out the Poison which a malicious Heart casts out by the Tongue Surely the Serpent will bite without Inchantment and a Babler is no better 2. Opprobrious and Invective Speeches are extremely bitter and do exceedingly wound the Spirits of them against whom they are vented they are in a manner deadly and hardly can the Wound given to ones Reputation by them be healed again as is imported also in this Similitude which sets forth the Evil of this Sin it is like the byting of a Serpent without Inchantment 3. Heavenly Wisdom teaches Christians a holy Art of Inchanting their own Tongues making them to speak such soft Language as may pacifie the Passions of others and not wound or sting them For he supposes that heavenly Wisdom will teach Men this Art that their Tongues shall not be like Serpents biting others while as a Commendation of that Wisdom he saith Surely the Serpent will bite without Inchantment 4. The reason of Mens rash and inconsiderat Speeches especially such as tend to the disgrace of those in lawful Authority is that they look upon their Tongues as their own and upon themselves as absolute Lords and Masters of their Discourses For the Word here translated a Babler is in the Original he that is Lord or Master of the Tongue to wit in his own conceit 5. Though rash and sinful Speeches may escape them that are truly Wise and Gracious 1 Sam. 25.22 yet in so far as Men are indued with heavenly Wisdom and act according to the directions of it their Speeches and Discourses even of others yea and of those who possibly have injured them will savour of Grace and be sometimes blest to convey Grace to others Ephes 4.29 and to gain Favour to themselves even from their Enemies Act. 26.21 while they commend the free Grace and Favour of God in their Discourses Psal 145.7 and any appearances of Good they see in others though Enemies to them Act. 26.26 27. In all which respects The words of a wise Mans mouth are gracious 6. They that are not endued with heavenly Wisdom which directs Men in the nearest way for their own true safety Prov. 10.9 do but make Snares for themselves by all their wit and while they please themselves most by expressing their discontented and envious Humours are running on to their own Ruine and so prove self Murderers For saith he the lips of a Fool will swallow him up 7. As the greatest sins and snares have often their rise from the smallest beginnings Prov. 17.14 So they that want saving Illumination the beginning whereof is the Fear of the Lord will still go from evil to worse especially in their bitter Invectives and Satyrick speeches against others which are mainly intended in this place What was rashly spoken at first will readily recoil back upon the Heart and root it self in malice and the Heart being ingaged by a word inconsiderately spoken of those against
much the rather that long life and all the comforts of it if they be not sanctified and well improven are as empty of true Satisfaction as they are ineffectual in order to procuring true Happiness being but vanity ver 8. And 2. He doth more particularly press home this exhortation of tymous and serious preparation for Death on young men who ordinarly mind nothing less and are violent in pursuit of their lusts and pleasures ver 9.10 Where He offers to these young men 1. His Council spoken by an Irony which is a figure in a Holy manner mocking their sinful jovialty incident to youth ver 9. 2. He gives them a sad check to stay their sinful mirth by perswading them of the certainty Severity Strickness and Terribleness of a day of Judgement which allarum he gâ—ves them very hoâ—e and particular by Thou and Thee ver 9. And Thirdly He draweth a Conclusion from all ver 10. Wherein he presses the exhortation from several motives That in the end the neglect of it will be grief to the Heart hurtful to the Body and an evidence of great vanity intimating that as neglect of duty and sinful courses tho' pleasant will be grief to the Soul and trouble to the Body so youth is a very slippery time and obnoxious to many vain and foolish courses CHAP. XI Ver. 1. Cast thy Bread upon the Waters for thou shalt find it after many days 2. Give a portion to seven and also to eight for thou knowest not what evil shall be upon the Earth IN the first part of this Chapter Solomon presseth the duty of Charity or Liberality to the Poor as one step of the way to true Felicity And this he doth First in borrowed Terms Cast thy Bread upon the waters whether we take the Metaphor or Similitude made use of in the words for clearing of the Duty to be borrowed from Merchants who adventure their Estates upon the Waters or the Sea expecting a rich In-come Isa 23.3 Or from the Husbandman who casts his Seed upon the Land so well watered that he seems to cast it upon the Water Deut. 11.10 11. Isa 32.20 in hope of a good Crop or Harvest under which Metaphor Charity is frequently prest in Scripture 2 Cor. 9.6 Gal. 6.8 Or by Waters understand the Poor because what is given to them seems to be lost as if it were cast into the Sea and we are to look upon them as Waters that pass away and never return to give us Thanks for our Charity it is all one as to the purpose in hand For it is clear that Charity and Beneficence to the Poor is the Duty here prest and the supply to be given them is called Bread because in Scripture all that is necessary for humane Life is ordinarly comprehended under that name Mic. 7.12 Mat. 6.11 And because Bread is most necessary for the Poor and most common among all to be distribute and this Bread must be properly their own who give it The First Reason whereby this Duty is pressed is taken from the gracious Reward promised to the Performers of it For saith he after many days thou shalt find it not as if the same very thing which is given in Charity would return again to the Giver but as the Husband-man is said to get his Seed again though he get not the same Grains which he did sow So the Lord doth assure liberal persons that they shall not be Losers by their Liberality but shall get their own with Increase either in the same kind if He see it fit to bring them to poverty or in a better seing they have lent to Him He will repay though He do not presently give the Harvest after the Seed time Ver. 1. Next He presseth the same Duty in more proper terms Give a portion to seven and also to eight where a definit number is put for an indefinit which is a form of Expression frequent in Scripture Job 5.19 Mica 5.5 and the meaning is that we must not be wearied out of our Charity by the multitude of the Poor while the Lord continues His Liberality to us only he calls it a Portion because it ought to be proportioned to the number of these that call for our Charity And he gives a second Reason to press the same Duty taken from the uncertainty of what Calamities may come Thou knowest not what evil may be upon the Earth The meaning whereof is thou knowest not how soon thou mayest be deprived of Ability or Opportunity to do good with what thou hast and put to live thy self upon the Charity of others Hence Learn 1. Though our Charity or Liberality to the Poor cannot merit any thing from the Lord seing we can only give what He hath first freely given to us 1 Chron. 29.16 Luk. 17.10 yet the same is a step of the way to Felicity wherein the Lord will have His People to walk And therefore he who would use the outward Blessings of this Life so as his true Happiness may be promoved thereby must not only have a Heart to use them liberally and cheerfully so far as may consist with Sobriety and Holiness for his incouragement in his Masters service but he must also have a Heart to give out a part thereof to others in necessity For Solomon having frequently prest the former in order to Mans Happiness he comes here to press the latter in order to the same end as is clear by referring this to his general Scope which is to direct miserable Man in the right way to his true Felicity Cast thy Bread upon the Waters 2. Though the Lords People have the only true Riches consisting in Knowledge Wisdom and the like yet the Lord sees it fit that many of them be very poor as to the World and destitute of outward Injoyments not having so much of their own often times as Bread to eat or Raiment to put on that He may try others Charity and respect to His Commands the faith and patience of his own and may evidence that these outward things are not his best Gifts For it is supposed in this Exhortation that there will be many very poor among His dearest people whose supply He mainly calls for here and promises largely to Reward while he saith Cast thy Bread upon the Waters and give a portion to seven and also to eight 3. The Lord doth not make all His people alike Poor at once in things worldly but while some want Bread and other Necessaries comprehended under it there are others who have the same and may spare some of it for the supply of others as is likeways supposed in this Exhortation Cast thy Bread upon the Waters 4. Though humane Laws do not ordinarly injoin Charity and so do not punish for neglect of it yet Gods holy Law doth such is His respect to His Poor that He pleads for them with the Rich and consequently will plead in displeasure against the Rich if they respect not this Command
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
Gal. 1.10 by extenuating Mens Sins or speaking Peace and Comfort to them in their evil ways Ezek. 13.18 yet it is very lawful for him to study such a strain and Method in delivering Truth and such a timeing thereof as may be most pleasing to his Hearers for their good to Edification Rom. 15.2 And most powerful with them to disengage them from their Idols and engage them to Christ and the study of Holiness For this was Solomons study worthy to be imitate by all faithful Ministers The Preacher sought to find out Acceptable words 2. Although the most part of Men loath the truth of God as if it were unworthy to have their Spirits and time spent upon it and do delight more in Fables than in most necessary Truths 2 Tim. 4.3 4. yet is the Truth of it self worthy of all Acceptation and when the Beauty and worth of it is seen in order to the Souls true Peace and Happiness it cannot but draw the desires and delights of Men in so far as they are renewed to imbrace and practise it Therefore is the purpose of this Book here called Acceptable Words 3. They are not rash Indigested and extemporary discourses that usually are Blest to gain acceptance and to draw the delights and desires of them that are truly Wise toward them but rather such as are Digested and accurately sought out by pains in Prayer Meditation and other Means appointed of God It must be Satan who suggests Prejudices to Mens minds against Truth because it is Studied and Elaborat For thus Solomon commends the purpose of this Book that he sought to find out which signifies great Study acceptable Words 4. However many of the Truths of God appear unreasonable to unreasonable Men Ezek. 18.25 such as all Unbelievers are 2 Thes 3.2 yet nothing is held forth in Scripture nor can be drawn from it by a right consequence but what is Upright Streight and consonant to the mind of God the Rule of all Reason and Equity and which being understood and believed tends to make Men streight in Heart and practice Psal 119.9 sincere and without dissimulation toward God and Man as the word here translated Upright signifies and directeth them in the Streight way to their own Happiness 2 Tim. 3.17 For saith he that which was written was Upright 5. Nothing but what is Upright or clearly consonant to the mind of God should be acceptable to any so that before Men suffer themselves to be taken with what is held forth as Truth they should try as the Noble Bereans did whether the same be Upright or not For having said he sought to find out acceptable Words and speaking of his success as sutable and satisfactory to his desires he saith that which was written was Vpright 6. Where God gives a sincere desire to seek out that which may be for his Glory and the Edification of others and to give diligence for that effect he doth also bless the means with some success though not always in reference to others profiting yet in reference to the Instruments pains and attaining to the Knowledge of his mind for though Solomon doth not say that having sought to find out Acceptable Words he did find Words that were Acceptable yet he can say that which was Written was Upright and that was a sufficient reward to him 7. The word of the Lord will not deceive or disappoint any that receive it they will find Threatnings to be Truth and verified upon themselves who fly not from the Wrath threatned and whosoever imbrace promises will find at last the accomplishment of them and till the word be looked upon as such it can never be received nor Acceptable as it ought to be For this is a part of the Commendation of it that it was even words of Truth Ver. 11. The word of the Wise are as Goads and as Nails fastened by the Masters of Assemblies which are given from one Sheepherd IN the third place he commends the Truth from the efficacy and Authority thereof and this Branch of the commendation he doth not apply as before to the purpose contained in this Book only but to the Truth in general delivered by any whom God sends and qualifies for that end The expressions seems to be borrowed from Sheep-herds who make use of Goads to drive up the dull and sluggish Beasts of their flock and of Nails for fixing their folds wherein they assemble their Flocks and all this they do at the direction of the chief Sheep-herd or owner of the Flock Under which Metaphore is held forth First A twofold effect of the Truth of God 1. That it is quick and powerful to incite Men to their Duty and shake off their Laziness which Resembles the use of the Goad 2. That it serves to fix confirm and establish Men in the ways of the Lord and so to prevent their inconstancy resembled by the use of the Nails Next There is a description of the Dispensers or Preachers of this word they are called the Masters of Assemblies or Collections as the word is not as if they had any Magisterial or Lordly Power and Authority over the Lords People assembled to injoin any thing of their own but because they preside in publick Worship and direct the Lords People how to manage it aright Thirdly There is held forth the Authority of the Truth as being given from Christ as also the Authority and Subordination of all the Preachers thereof to him for these words which are given c. may be referred both to the words of the Wise which have the forementioned effects and to the Masters of Assemblies both these being given from One Sheep-herd the Lord Jesus Christ who was frequently made known to the Church of old by that stile Ezek. 34.23 and 37.24 Isai 40.11 and who only hath power to make Laws and appoint Officers in the Church Isai 33.22 Hence Learn 1. These Ministers who do sincerely aim at the edification of the Lords people and success of his Truth among them will not only commend the Truth as delivered by themselves but they will also commend it as it is delivered by all others who are sent and qualified for that end it will be their pleasure to see the Truth successful and efficacious in the hands of any faithful Minister and they ought to express the same to the people least in commending that Truth only which themselves Preach they may seem to be seeking their own esteem and undervaluing others and so may prejudge the Truth Therefore doth Solomon here no less highly commend the Truth delivered by any that are truly Wise than he did commend it before as delivered by himself in this Book and others of his Writing the words of the Wise are as Goads 2. As every Man naturally hath beside his impotency for what is good much Slowness Backwardness and Unwillingness to draw in Christs Yoke to put forth the power he hath in his duty and to call for that