that all this to wit all lawful creature comforts the power to make use of them and find sweetness in them and especially the Grace to use them so as the Souls good may be thereby promoved All this was from the hand of God whereby is meant his liberality inlarged toward man in allowing these Comforts upon him and his powerful Blessing causing him so to use them see Psal 104.28 And Thirdly to gain weight to his testimony concerning this matter he shows he was inferior to none for plenty of creature Comforts and opportunity to make use of them speedily without much labour to him and therefore was to be believed in this That Happiness was not in the injoyment of outward Comforts alone but only in such a Holy and Chearful use of them as might be subservient to the Souls good which consists in Fellowship with the Lord. Hence Learn 1. Though the publick Ministers of Christ ought to deliver the whole Counsel of God to the People as they have ability and opportunity Act 20.20 27. Yet is it Wisdom in them while they have to do with these that are strangers to Communion with the Lord especially such of these as are ravished with Earthly Delights to bring forth in the first place such Truths as may probably be most taking prevalent and have best acceptance with them such as these are that do concern the Lords large allowance of as much comfort even in outward things as men can in reason desire That Soul-ravishing sweetness is only to be found in Spiritual Exercises which will make all sinful Delights loathsome and refine the lawful Sweetness that is in the Creatures And so that Religion is a friend both to the Bodies and Spirits of men For this is Solomon's method here who without doubt is directed to frame this Book mainly for the convincing and gaining of Men who are in the way that he himself was in before his recovery from his defection He doth not at the first deliver the â—â—lictest of these Precepts which afterward he presseth in order to Happiness but speaks as if he conceded much to men concerning the use of sensual Delights only minding them of their Souls good which they could not in reason slight while he saith There is nothing better for a man then that he should Eat and Drink and make his Soul injoy good of his Labour 2. It is dangerous to leave men under Convictions of the evil of their Courses and Apprehensions of certain misery abiding them except there be also some intimation of a probable way for them to be made Happy and the same in some measure cleared up to them least they either return to their wonted sinful Delights as Israel would have gone back to Egypt or choice to die in Despair not daring to go back and not knowing how to go forward Therefore Solomon having spoken somewhat concerning the Insufficiency of the most plausible and promising courses which men destitute of the Lords Spirit can take for satisfaction before he proceed further he inserts here some discovery of true Happiness that men may have the clearer thoughts of it while he saith There is nothing better for a man then that he should Eat and Drink and make his Soul injoy good of his Labour 3. As it is to be acknowledged for a great Blessing of God to have plenty of Creature Comforts and withall Power to make use of them and find Sweetness in them and not to be hindered therein either by inward exercise of Spirit Job 33.19.20 such as the Lords withdrawing of his wonted comfortable Presence Psal 102.9 and 42.3 by outward Crosses imbittering the Spirit 1 Sam. 30.26.27 by excessive fears of outward Hazards Psal 107.18 by groundless scruples of Conscience Act. 10.13.14 or by miserable Sparingness c. So it is to be looked upon but as the smallest part of our Happiness and as no part of it at all unless in the use of these things the Soul be injoying good sutable for it for as Solomon commends Eating and Drinking in the sense formerly mentioned so he doth not commend it alone but as it ushers in and promoves some true good to be injoyed by the Soul of man There is nothing better then that a man Eat and Drink and make his Soul injoy Good 4. Ministers when they confute the abuse of things Lawful and the Excess of Mens Affection to them should withall assert and clear the lawful liberty of Christians lest Hearers who are ready to run from one sinful extream to another from making provision for the Flesh in the excess or pampering of it to fulfill the Lusts thereof unto a neglecting of the Body to the prejudice of the Spirit may apprehend Religion to be an Enemy to their Bodily Health and to the true Cheerfulness of their Natural Spirit contrary to Prov. 3.8 Or may be without ground challenged for taking what is the Lords Allowance to them Thereforefore Solomon after he hath condemned the excess of sensual Delights doth here commend the right use of them which is consistent with and subservient to the Souls injoying of its true good in Fellowship with the Lord. There is nothing better then that a man should Eat and Drink and make his Soul injoy Good c. 5 The outmost of that Happiness which is attainable in this Life by the Children of the Lord wants not its own Imperfection and mixture of Trouble and Toil with it The Lord so disposeth that men may long for that State where their Happiness may be full and unmixed In Heaven there shall be no use of the Creatures for Eating Drinking and the like Rev. 7.16 which take a great part of a mans time to provide and use so frequently But in this Life There is no better of it than to be at the pains of Eating and Drinking and that way to keep up our selves that our Souls may injoy good of our Labour 6. The right use of Creature Comforts such as Meat Drink and the like is not only consistent with but subservient to the Souls injoying of that true Spiritual good which is suitable to it when we are by the use of these things led to think upon and long for better and when the strength we receive thereby is imployed in the Praise and Service of the Lord for this Eating and Drinking here commended carries along with it and promoves the Souls injoying of Good and if man Eat and Drink and neglect to make his Soul enjoy good he is worse than the Beasts that perish There is nothing better then to Eat and Drink and make the Soul injoy Good 7. Though the Soul and the matters of it should be first and principally cared for Mat. 6 33. yet it is not the Lords mind that our seeking the good of our Souls should make us careless of our Bodies but rather that we should out of respect to our Souls and the good thereof respect the good of our Bodies in a Sober
and Holy manner So that to respect the Body and care for it in reference to the Soul that by the Body the Soul may be served in serving its Creator and not to neglect the Soul or any Duty relating to the welfare thereof for indulgence to the Body is that golden path wherein men may expect some measure of that Happiness which the Lord allows upon his Children in this Life for saith he There is nothing better then that a man should Eat and Drink and injoy good of his Labour 8. Every expression in the Scriptures is not to be looked upon apart but some are to be considered jointly with others sometimes with such as go before sometimes with such as follow after else men will be in hazard to wrest the Scripture to their own Destruction For if we consider the first expression in this verse There is nothing better then that a man should Eat and Drink without considering what follows it might seem to express the Sense and Mind of Epicures But if we joyn it with the Expression immediatly following of the Souls injoying good then we come to understand the Eating and Drinking here commended to be such as prejudge not the Spiritual and Eternal good of mens Souls There is nothing better for a man then to Eat and Drink and make his Soul injoy good 9. To have the outward Comforts of this Life the Power to use them and to find Sweetness in the use of them and especially the Grace to use them aright so as the use of them may not hinder but promove the good of the Soul all this is from the Liberality and Providence of a good God and in it our Fathers allowance our Redeemers purchase and our Comforters presence and teaching are to be acknowledged for so saith Solomon here that All is from the Hand of God the Name God is in the plural number minding us of the three Persons of the Blessed Trinity 10. Whatever Ministers say to the Lords People they should Labour to see it by the Light of the Word and Spirit of God and likewise by their own experience whereby they put these Truths they deliver to the proof and labour to find the Power of them upon their own Hearts for saith he I saw that this was from the Hand of God 11. Whereinsoever the Lord makes any of his Servants to excel for outward Injoyments or Priviledges they should Labour so to carry themselves in the use thereof that from their own experience they may teach others how to use these outward Advantages for the Spiritual good of their Souls considering that People who place their Happiness in these things are ready to think that if men knew Experimentally the worth and sweetness which they fancy to be in them they would not so undervalue them For that Solomon may convince all that their is no true Happiness in the use of these things except they be made subservient to the Souls injoying of that true good which is in Fellowship with God he doth by this question incite all to consider that he who asserts this Truth was inferior to none for plenty of outward Comforts and conveniency of speedy injoyment of them while he saith Who can Eat or who can hasten thereunto more then I Verse 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy but to the Sinner 〈◊〉 giveth travel to gather and to heap up that he may give to him that is good before God This also is vanity and vexation of Spirit HAving given a short sum of that True Happiness which is attainable in this Life he doth here describe the Blessedness of them that seek after it and the misery of these that slight it And this he brings in as a reason to move men to fall in love with it As for the man that takes the right way of seeking Happiness whom here he calls the man that is good in Gods sight which signifies one freely favoured and delighted in and so a justified person through the Righteousness of Christ and one who is sincerely studying what is good or well-pleasing not in the sight of the World but of God The Lord giveth and giveth freely and in giving makes sure and firm to him as the word signifies Wisdom and Knowledge and Joy Whereby is meant nâ—t only skill to purchase a Competency of things Worldly with Prudence to manage and use the same aright together with chearfulness in the use thereof which cannot be excluded here seeing the same was exprest before as subservient to that Happiness which is attainable in this World But mainly an increase of saving knowledge which is set forth by two words because there are many degrees of it and an increase of Spiritual joy flowing from the Faith of Acceptation with God through Jesus Christ I say the words are to be understood of the increase of these things because they are promised to the man who is bâ—fore favoured and so hath the first Grace Next As for the man who continues in his mistake concerning the way to true Happiness whom he calls here the sinnerâ— not 〈◊〉 if the other formerly spoken of or any other in the World did not deserve that name but because such an one is given up to the slavery and servitude of his lusts in an unreconciled state as the Word Sinner often signifies in Scripture when it is opposed to the Good or Righteous 1 Pet. 4 18 and as the Original Word here signifies One that errs from the Scope i. e. who is mistaken in the Main concerning True Happiness is pursuing the same in things of this Earth To such an One God giveth in His justice and displeasure as his sure portion if he continue in that way sore travel or as the word signifies Painful Servitude and slavery in gathering and heaping which Words import him to be both successful and unsatisfyed that which he must leave behind him to be possest by these for whom he intended least even to one that is good in Gods sight Which is not to be understood as if every Wicked man should make some Godly man his Heir for then the Godly should be the Richest in the World but that often the Fruit of the wickeds pains redounds to the advantage of the Godly or rather that his purchase and estate is at the Lords disposal to give to whom he pleases and thinks good enough for receiving such trifles And this excessive pains of men for these things which they can neither long injoy nor transfer to others as they please he censures as Vanity that is a sinful course and such as will in the end produce nothing but torment to mens Spirits Hence Learn 1. The consideration of the Lords large and comfortable allowance to His Own should move All to take them to His Way of seeking after Happiness and therefore this allowance should be much insisted on by his servants and often viewed by People
be known For such Questions in Scripture are used of such things as may be and are by some certainly known though considered by few Psal 90.11 And so by the Question he regrates Mens Ignorance of this truth and that few do seriously consider it which is both another evidence of their Brutishness that they consider the future state of their Souls as little as the Beasts do and likewise one chief cause why they provide so litle for it Hence Learn 1. The Spirits of Men are Immortal and after separation from the Body have a subsistence For having told that Mens Bodies return to the Dust as the Beasts do he speaks of their Spirits as yet existing and moving upward who knows the spirit of man that goes upward 2. God who is the Father of Spirits Heb. 12.9 in regard He doth create and immediatly infuse them into the Body Zech. 12.1 And orders all their motions while they Act therein Prov. 21.1 Hath also the absolute dominion and disposal of of them at His pleasure after their separation from the Body and they must sist themselves immediatly before Him to be disposed of as He shall think fit For which cause it is that the Spirits of good and bad are said to go upward 3. As there are but few of those who have Immortal Souls within them and so have power to reflect upon them that ever do seriously consider either the nature or future estate of their Souls or the necessity of their appearance before the Judge so their not considering hereof is both an evidence of their Brutishness and the cause why they choise not things of a higher nature for their Happiness than Beasts take pleasure in And why they carrie one toward another as Beasts do by their oppression for this question imports the thing known or considered by few and the same to be the evidence of mens Brutishness and oppression who knows the spirit of man that goeth upward 4. It is the consideration of the Immortality of the Soul of the Lords Dominion over it and especially of the joyfull motion of the Souls of the Godly at death toward God and Blessedness with Him that draws men to live in the fear of God and makes them affraid to hazard the loss of their Souls by provocking Him to whom they must go to be disposed of as he pleases For as a mean to restrain men from these wicked courses formerly spoken of he here leads them to thoughts of this That their spirits go upward 5. Mens ignorance and inconsideration of the nature and future estate of their own Souls is a thing to be sadly regrated by them that know and consider the same They cannot but pity such and bewail so great an evil as the cause of many others For so doth the Wise-man here sadly regrate mens Ignorance and Inconsideration of this Who knows the spirit of man that go's upward 6. The Beasts are not made for any further or higher end than to be useful and servicable to Man in serving his Maker to which man should be ingaged by the consideration of his preeminency above the Beasts and of the service he hath of them after which there is no more of them For when that is done The spirit of the Beast goeth downward or goes to nothing as their Bodies 7. Men may go to their Beasts and learn that which may be useful for their Souls and should be minded by them not to choise sensual pleasures for their Happiness seeing there is a difference between the future state of the one and the other The spirit of man goeth upward and the spirit of the Beast downward Ver. 22. Wherefore I perceive that there is nothing better than that a man should rejoice in his own works for that is his portion for who shall bring him to see what shall be after him FRom the former considerations of the Lords fixing a season for all Dispensations the certainty of His Judging Mens Injustice the Immortality of the soul and the like The Preacher draws a Conclusion which he saw did very clearly follow therefrom viz. That the highest Happiness attainable in this Life is to be had in a chearful following of Duty to God under all the changes of His Dispensations formerly mentioned For by a Mans own work wherein he should rejoice cannot be meant any thing in it self sinful though that be most properly a Mans own Work nor any Action of Man never so lawful being done in his own natural strength and not referred to a higher end than the attaining of an earthly Happiness seeing the Scripture expresly condemns Rejoicing in such things Jam. 4.16 and Solomon had before proven the same to be Vanity and Madness Ecles 2.10.11 But by his own Work is here meant a mans proper industry and pains in following the Duties of his general and particular Calling as means for attaining to that Happiness which God allows upon him in this life and that whereby he may honour God in his Generation and these are called his own Works Not because they are done in his own strength or for his own pleasure Glory or profit but because these only are the Works suitable to Men who have Reasonable and Immortal Souls and mainly because the renewed faculties of the Soul are the immediat Actors of them And so consequently this rejoicing in a Man 's own Work is not to be understood in opposition to Rejoicing in the Lord but to Rejoicing in what is sinful or unsuitable for Reasonable Creatures and marrs the comfortable use of what they have thorow the Blessing of God upon their own industry and pains attained unto and their chearful following of their Duty to Him which is here commended And this he presseth by Two Reasons First That this is a Mans Portion Which is not to be understood as if this were the furthest or sweetest that man hath to expect seeing that never entered into his heart 1 Cor. 2.9 But as it is the Lords allowance to Man a temporary reward of his Labour and the best recompence of his pains that he is capable of in this World The Second is That when a Man shall as of necessity he must which is implyed here leave all behind him there is no possibility of his returning to see or as the Word may be rendered to Enjoy any of these outward Comforts which is the force of this Question and therefore it is his best to use all as incouragments to a chearful following of his Duty to God From this we may Learn 1. That all the Exercises of Mens wit in the discourses of their mind and meditation upon the Lords Dispensations ought alwayes to resolve in some practical Conclusion for engadging their hearts to such Exercises of Piety and Holiness as many honour the Lord and to chearfulness in going about these else our contemplations and discourses though never so clear and satisfactory are vain and fruitless in order to the promoving of our True
fit Objects upon whom to imploy it But to the Covetous Worldling it is a Vexation to see the number growing to whom he ought to give and from whom he cannot with a good Conscience withhold and yet cannot get an heart to give as is imported in this Reason of his unsatisfaction with his Increase that when Goods increase they are increased that eat them 9. God doth never give a man Riches and abundance of things Worldly to hoard up beside him but when soever his Providence brings in to him Abundantly of these things the same Providence affords Objects upon whom he is bound to lay out a part thereof Either his Children are multiplyed or the number of his Servants and Followers is increased or the Poor run and flock about him or some occurrences of Providence meet him that will if he do as he ought eat up a considerable part of his increase for this is a general truth as Goods increase they are increased that eat them 10. Beside what men make use of for their subsistence and that which they are bound to give out to others or imploy for necessary uses there is no true pleasure or profit by all that men have in the World yea they have nothing but the naked sight of them which signifies little the consideration whereof should make men see their Vanity in seeking these things as their chief Happiness For this is the last Reason to this purpose what is there to wit beside what is necessary for a mans subsistence and to bestow upon approven uses To the Owner beside the beholding of them with his Eyes Ver. 12. The sleep of a Labouring man is sweet whether he eat little or much but the abundance of the Rich will not suffer him to Sleep HEre are two farther Arguments to disswade from the immoderate love of things earthly The one is taken from the advantage of moderate diligence about these things The Sleep of a Labouring man is sweet saith he By the Labouring man here spoken of is meant mainly 1. Such an one as for all his Labour hath but little of the World among his hands as appears by this that he is opposed to the Rich who hath Abundance Yet 2. He is such an one as is supposed to be Labouring also for the true Riches otherwise if he were a Covetous Wretch his want and care to get would make him as unquiet as the others Abundance but being moderate in diligence about his outward calling and serious in seeking the true Riches he hath sweet Sleep and Rest both to Body and Spirit and this he hath though he have but a light Supper his painful Labour and his good Conscience makes his Sleep refreshful and if he eat more the Blessing of God upon his Healthy constitution makes digestion easie and so however it be with him his Sleep is Sweet The other Argument is taken from that Anxiety which ordinarily attends the Abundance of things Worldly in those who seek them as their best portion But the Abundance of the Rich saith Solomon will not suffer him to Sleep By the Rich must be understood not simply every man who hath Abundance for Godly Rich men such as Abraham and Job were have rest to Body and Spirit allowed upon them But the Covetous Rich who thorow excessive love to the World cares and Anxieties about keeping and fears of losing deprive themselves of the Lords allowance to men And both the expressions in this verse are to be understood of what doth Ordinarily fall out seing the Lord may correct and exercise his own dearest people with unquietness and may and doth sometimes plague the Rich with false peace and rest of Body and Spirit Hence Learn 1. Oftimes these who doth most painfully and honestly Labour in their Callings remain Poor in things Worldly not only because such are often preyed upon by Oppressours but because the Lord having provided better things for them will have them by the want of these outward things stirred up to seek for better and to depend upon him for their daily Bread For Solomon opposeth the honest Labourer to the Rich who hath Abundance as if the Poor and Labourer were one as ordinarily they are The sleep of the Labouring man c. But the Abundance of the Rich c. 2. Natural rest or sound Sleep not interrupted by Distempers of Body or Soul is a sweet Mercy of God whereby men are separat from the sight and feeling of the Miseries of this life And the same being sanctified they are by it refreshed and recreated in Body and Spirit for the farther service of the Lord For as a Sweet Blessing to the poor Labourer that fears God it is here spoken of The Sleep of the Labouring man is sweet 3. The busier men be in honest and moderat Labour in their Callings the Sweeter ordinarily is their Rest and Sleep which God vouchafes upon them their diligence disposes their Bodies for Rest and their moderation and honest Labour prevents challenges which Conscience might suggest to marr their Rest The consideration whereof should make men digest the pains of lawful diligence and make them beware to take a surfet of it or to marr the peace of their Conscience which may marr the Sweetness of their Rest and Sleep which God allows upon them For it is of him who Labours painfully and moderatly that Solomon here saith The Sleep of a Labouring man is Sweet 4. As any man especially a Labourer ought sometimes to take a more sparing measure of the creatures as when providence orders their success to be less then ordinary or calls them to distribute a part of their allowance to some others of his poor people so may they at other times make use of them more liberally always keeping themselves within the bounds of Sobriety as when the Lord Blesses their Labour with greater success and in his providence carves out more work for them for which their Bodies must be proportionally upheld and strengthned by the Creatures For Solomon here supposes the Labourer upon good Grounds to eat sometimes More sometimes Less while he saith his Sleep is sweet whether he eat little or much 5. The Lord can make it go as well with the Bodies of his poor Labouring people and with their Spirits also when they have little to eat or find themselves obliged to eat more sparingly as at othertimes when they have Much and may eat more liberally so that their Rest and quietness of Spirit is to be attributed not to the things they make use of but to his Blessing the light of whose Countenance makes their Sleep sweet and sound Psal 4.8 For the sleep of a Labouring man is sweet whether he eat little or much 6. Beside eternal Torment and Unrest abiding men who have chosen their portion in this World they have oft the earnest of that everlasting unquietness given them in this life many unquiet nights and vexing thoughts about the keeping and increasing of what
heart to despair of ever finding Happiness in them ver 20. Especially considering that men of the greatest parts behoved to leave all their Purchase to others that never took pains about it ver 21. Which course he censures also as Vanity and as a great evil both of sin and punishment ver 21. Of which censure he gives this reason that man by all his outward pains and inward vexation about earthly things is so far from any real profit or true comfort that on the contrary he shall have sorrow and grief and by his violence in this pursuit bereave himself of his nights rest ver 22 23. And this also he censures to be vanity that a man should thus torment himself in so hotly persuing after that which can hardly be overtaken and if overtaken cannot give him comfort but really grieve him And 7. In the last 3 verses of this chapter to clear that the intent of this Doctrine concerning the vanity of earthly things in order to true Happiness was not to deprive men of the lawful use and comfort of the creatures he doth before he proceed further in that subject give a short sum of the true Happiness which is attainable in this life Where 1. He discovers somewhat of the nature of that true Happiness attainable in this life about which he had ver 3. inquired so much being afterward to give a fuller description of it to wit That it consists much in a sweet conjunction of these two the one 〈◊〉 relation to the Body is the sober and cheerful use of all lawful earthly delights The other relating to the inner man is that the soul injoy some Good suteable and satisfactory to it which can be no other that the chief good ver 24. Which he confirms from his own knowledge ver 24. And from the advantages he had as of injoying creature comforts so of opportunities to seek and improve them beyond many others ver 25. 2. The more to conciliate mens respect to and endeavours after this true Happiness he describes both the blessed condition of them that search after it ver 26. And the miserable condition of them that neglect it ver 26. By all which it is evident which is the scope of the Chapter How insufficient the persuit and injoyment of earthly Delights is to afford that true Happiness which is needful for man Ecclesiastes Chap. II. Verse I I said in mine heart Go to now I will prove thee with Mirth therefore enjoy pleasure and behold this also is Vanity II. I said of Laughter It is mad and of Mirth what doth it SOLOMON having proven from his own Experience the insufficiency of the natural Mans understanding improven to the outmost in the contemplation of all Created things and humane endeavours about them for producing the least degree of true Peace and Happiness to him while he remains a stranger to fellowship with God he doth here give a further instance from his own Experience also to prove how far short the use and enjoyment of the choicest of created delights is to bring him any nearer to that Happiness which he seeks after And for this end he doth First relate with how much deliberation and with what bensill of Spirit he had pursued sensual delights and by repeated commands had prest his own Heart as if it had been too slow in the pursuit to try the outmost that creature comforts could do for satisfying of him Go to now saith he I will prove thee with Mirth therefore enjoy pleasure whereby cannot be meant his provocking of his Soul to spiritual Mirth and pleasure in Communion with God and in his Praises which was the Exercise he should have been upon as his Father had been often before him for that would have had a sweeter Issue and more comfortable effects than he found this to have in his own Experience therefore by this Language of his to his Heart is signified his giving up of himself to the excess of Earthly and sensual delights which now he is relateing with grief And this Communing with his Heart seems most fitly to be referred to the beginning of his defection from God as being that frame of Spirit whence his more grievous falls had their rise whilst he was neither enjoying that spritual Soul-ravishing pleasure and Mirth which sometimes he had in fellowship with God especially when he Wrote that excellent Song of Songs for then he could not have perswaded his Heart to seek pleasures of another nature nor yet was come to that hight of Wickedness which he was left unto before his recovery as appears by comparing this verse with the third where he saith that he was acquainting his heart with Wisdom his Heart was only beginning to be Inflamed with the love of sensual delights and his defection from the Lord fast growing Secondly That all who read this may take it for a penitents relation of his former sinful frame of Spirit and so may be affraied of falling into the like before he inlarge it further he subjoyns his Censure of it inviting all to consider that the Issue of this dangerous resolution of his to pursue Carnal pleasures had proven to him in his sad Experience nothing but emptiness or disappointment of any true satisfaction Verse 1. And Thirdly He inlarges that censure which he past when he came to himself as a true penitent upon his former sinful frame considering it both as it did break out visibly in the expressions and gestures of the outward Man here called Laughter and as it did affect his heart within while he delighted himself in sinful speculations which he calleth Mirth pronouncing the former to be Madness or as the word signifies vain Glorious Boasting of that which is matter of shame to any endued with the Exercise of Holy Reason and the Latter to be of no worth or doing nothing at all for bringing to Man any true satisfaction but rather much to the contrary And that Men transported with their pleasures may be made apprehensive that this will be the Issue of their course he useth a very moving strain of Speach directing the same to that Idol Pleasure and that by Interrogation what doth it or what doest thou Thereby as it were giving a challenge to the Conscience of all sinful Men to condescend if they be able and the expression imports they are not upon any true profite they have by their way Hence Learn 1. As the Lord hath given this preeminence to Man above all other Creatures in the World that he can reflect on by his by past temper and Actions and Commune with his own heart for the Future which he should make use of for restraining himself from sin Neh 6 11. For reclaiming himself therefrom when he is fallen into it Jer 8 6. For encourageing his heart in duty Ps 42 5. Especially to trusting in God Ps 16.2 And to praise him Ps 103.1 In which and the like places there are Holy Soliloquies of a
the sense formerly mentioned By events is meant as the word signifies the Occurrences of Providence which fall out beyond mans foresight or expectation And though the Word translated event be used in Scripture for Prosperous and Comfortable Occurrences Gen. 24.12 yet the following instance makes it clear That it is to be understood here of sad and dismal events and such as are contrary or do come against as the Word also signifies Mens natural Inclination And yet the meaning is not as if every one of both sorts of men here spoken of did alwayes meet with the same kind of sad events seeing experience teacheth that some sensual voluptuous Men will be keept free of such and suffered to enjoy their Pleasures while the morally wise and sober Man will meet with them sadly But the meaning is that neither the foresight or prudence wherein the one sort please themselves as the best way to their Happiness nor the abundance of earthly Delights whereof the other hath no less esteem can either hold off or sweeten any sad event that may befall either of them And though it be true that the same sad events for the substance or kind of them may in time befall these that are endued with saving knowledge which do befall either of these two sorts formerly mentioned yet to the godly the natures of these are changed to work for their good Rom. 8.28 But to others sad events are incident which are not only the same for kind but alike comfortless Hence Lâ—â—rn 1. Even of these Courses which natural men take for Happiness and which are equally insufficient for bringing it about there are some of them to be preferred to others as having less open dishonour to God in them serving more for the good of humane Society and the temporary comfort or the men them selves and keeping them in fitter Capacity for honouring God if so be he shall visit them with his saving Grace as the study of Moral Vertue and Wisdom whereof the Lord hath some sort of liking Mark 10 21. And others again to be more detasted as tending more to the publick dishonour of God Rom. 2.24 quenching the remainders of natural light in men Hose 4.11 and rendring them incapable of Instruction Prov. 5 12. as the excess of Carnal Pleasures doth which is here called Folly For Solomon comparing these two together the study of Moral Wisdom and Sensuality both which he had before pronounced vain empty of satisfaction and insufficient for making them Happy who seek no better he doth here prefer the one to the other I saw saith he that Wisdom excelleth Folly 2. The comparing together of what is good and evil better and worse serves much for the producing of clear thoughts of both in mens minds For Solomon having shown in the former Verse that he did joyntly consider or compare together Wisdom and Folly gives account here what success he found in so doing Namely that he is now able to shew wherein the one excels the other and wherein they both agree Then I saw that Wisdom excelleth Folly 3. Whensoever we undervalue any thing of it self good in reference to any effect which it is insufficient to produce and so put it out of that place whereunto mens ignorance or corruption had advanced it we ought to be very careful that we do not undervalue it absolutely and as to other uses and effects for which it may serve but still to give it its own due In reference to these It being manifest by experiece that when any thing is deservedly cryed down in some one or other respect many are ready to cry it down altogether or to charge others with so doing As for instance Antinonians hearing good Works undervalued in the point of Justification they unjustly debase them in reference to the evidencing of the likeliness of our Faith and the like which is their proper place And the Papists finding Us to put them from having hand in our Justification they charge Us as if we taught that they were altogether needless all which kinds of reasoning are confuted by Solomon in this place who having formerly cryed down this Wisdom whereof he speaks as utterly unable to direct man to his True Happiness he doth here commend it as to other more inferior effects Then I saw that Wisdom excelleth Folly as far as Light c. 4. The use of similitudes taken from things Natural or Civil for cleaâ—â—ng the truth of things Moral or Divine is lawful and suteable for Preachers of the Gospel providing they be apposite decent sparingly used and not brought for proofs but illustrations of Truths proven For so doth Solomon here illustrate this assertion which he proves afterward by a very pertinent similitude I saw that Wisdom excelleth Folly as far as Light excelleth Darkness 5. Men altogether blind in what concerns their Soul who can neither see their spiritual danger nor the remedy thereof thâ— both be clearly held out to them may be very sharp sighted in things belonging to this Life and able to foresee many dangers relating thereto that they may eschew or prepare for them and many advantages that they may procure and make use of them For Solomon commending that Wisdom which may be separated from saving knowledge He saith The Wise mans Eyes are in his Head 6. Excess of sensual Pleasures though never so lawful in themselves doth exceedingly darken mens wit and reason and so makes them unable to discern their hazard or advantage Spiritual or Bodily and consequently makes them stumble and offend at every thing in their way especially at the means which are used for their reclaiming For it is of the voluptuous sensual man that the wise man here speaks But the Fool walks in Darkness 7. How far soever an unrenewed mans condition and course may be justly preferred to anothers whether for outward Enjoyments or inward Qualifications such as Riches Wisdom and the like yet none of them by any of these can hold off death or any other sad stroak nor find out any sutable consolation for themselves under the same the consideration whereof should make them long for reconciliation and fellowship with God and make that their study as the only way to Happiness in which state they shall be sure every event shall be for their good Rom. 8.28 For herein doth the wise man make these two courses to agree whereof the one doth in other respects excel the other That one event is common to them all viz. All of them who follow either of these courses formerly mentioned 8. Though unrenewed men ordinarily judge others especially the Godly miserable because of sad events befalling them Psal 71 11. Acts 28.4 yet if they did mark the Lords way with themselves the occurrences of his Providence about them might easily confute their mistake herein and convince them that neither the Wisdom wherein some of them Excell nor the abundance of earthly delights which others of them have can exeem them from
the heart from earthly Delights that is tyed to them as its portion A man must bestir himself in the use of all means and must busie his heart to find out motives effectual for that end for so did Solomon here as is imported in this expression I went about to cause my heart c. 3. As men destitute of the special Operations of the Lordâ— Spirit may manifest much Skill Prudence Experience Ingenuity and Uprightness in their acting and yet be seeking but an earthly Happiness and never minding the great end of all their Undertakings the Glory of God their own and others Spiritual Good So the more of these Gifts or Virtues men do exercise and manifest in their interprises if they seek no further the more will their anxiety and vexation be increased were it but upon this ground that they cannot dispose of all their Purchase to men after them according to their own inclination and pleasure for Solomon here speaks with a main eye to himself and his own Disposition and Carriage while he was at a distance from the Lord and so acting as a natural man may do while he saith There is a man whose Labour is in Wisdom and Knowledge and Equity and yet to a man that hath not Laboured therein shall he leave it This is a great evil 4 While these prime Motives which should prevail to alienate mens hearts from sinful courses are either not minded or have no Power for that effect the Lord can and sometimes doth make use of common and more inferior Motives for bringing about the same and therefore every frame of Spirit is not to be looked upon as bad because it hath been wrought by some Considerations which are common and have in them a mixture of Ignorance and Corruption For Solomon should have caused his heart to despair of Happiness in the Creature because he was created for injoying a Felicity of a higher nature than all the Creatures could afford and because true Happiness is only to be had in Reconciliation and Fellowship with God but he doth not attain at this time whereunto he here relates to these thoughts and yet this more inferior Consideration is blessed to bring his heart to this frame that There is a man whose Labour is in Wisdom and Knowledge and Equity and yet to a man that hath not laboured therein shall he leave all c. 5 Men are naturally more prone to be anxious what shall become of their possessions after them and afraid that they be not imployed according to their mind than they are now to improve them in their own time for the best advantage the honour of God their own good and the good of others Which is as if a servant should be more solicitous how his Master should dispose of the fruits of his Labour and afraid least they fall into the hands of some evil servant after him than he is how to improve his pains in the mean time to his Masters best advantage For Solomon was much troubled with this that a man who hath laboured in wisdom should leave all to him that hath not laboueed therein Which cannot be justified seeing the Lord cannot but dispose well of all things into whose hand soever they fall and how bad use soever men make of them 6. The Lord in his wise Providence sees it fit that great things of the World should fall for a portion to men who have neither Wit nor Experience for purchasing or improving of them that all may be convinced that these things are not infallible signs of his love Eccles 9.1 and that men who get them may be allured to their duty by them or the more severely punished when he reckons with them Rom. 2 45. For there is a man whose labour â—s in wisdom and knowledge and equity and yet to a man who hath not laboured therein shall he leave it for his portion 7. It is both the sin and misery of men to spend their time and abilities in seeking their Happiness in things which they must leave to others not knowing how they shall be used nothing but disappointment vexation and torment of Conscience when God awakes it can be the result of a mans forgetting his one thing needful and Labouring though in wisdom and knowledge and equity for things earthly as his Happiness which he must leave to another that hath not Laboured therein For this is the thing that Solomon here pronounceth Vanity and a great evil Verse 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun 23. For all his days are sorrows and his travel grief yet his heart taketh not rest in the night This is also vanity SOlomon here giveth the Reasons of his censure past in the former words upon mens pains for an earthly Happiness The 1. is that man hath no real advantage or true comfort by all his toil of Body and vexation of spirit about things earthly Which is not spoken to the prejudice of any lawful diligence about humane affairs for the right end but only to convince natural men of the fruitlesness of all their pains in order to the true â—atisfaction of their souls And this reason he doth propound by way of interrogation that he may the more effectually rouse up himself and others to consider the vanity of seeking Happiness in â—he creatures and by it also he doth as it were challenge all who â—eglect to seek their Soul-satisfaction in Reconciliation and felâ—owship with God in Christ to condescend if they can and with all supposes that they cannot upon any advantage they have by all their toil and pains The question hath the force of a negative as was cleared from the like Chap. 1. ver 3. Whence that which is here understood may be thus supplyed what profit hath a man of all his Labour The 2. Reason is that whoever choises any earthly thing for his portion shall be so far from any true profit or satisfaction that may compense his Pains that by the contrary all his days shall be sorrows and his travel grief which is mainly to be understood of men of greatest Spirit and Parts who take most pains for Happiness in things earthly not as if such men might not have many days of Carnal pleasure and joy but that they have no good days no days but such as yeild them matter of sorrow no imployment but what affords them matter of grief and such Sorrow and grief as is not easily exprest therefore he useth several words here to the same purpose and these in the abstract and in the plural Number The 3. Reason which may be taken for an instance or illustration of the former iâ— that even in the time which God hath appointed for the rest of mens Bodies and Spirits such men are often so hot in the pursuit of their Idols of Riches Honour or pleasure that they cannot get rest or as it is in the
Gods Works upon supposition of his decrees and in respect of man whose wit and power is but short and on consideration of their holy ends are absolutely perfect and compleat and so not to be murmured against ver 14. 9. That man being so absolutely at Gods disposal ought to exercise himself with a Holy and Reverential fear before him under all the turnings of Providence in his Condition and thereby attain to True Contentment with it ver 14. 10. That the saddest Dispensations the Lords People are or can be under are no other for substance efficient cause and holy ends than the Saints have formerly been exercised with whatever difference there may be in regard of some circumstances and instruments ver 15. 11. That God in due time will inquire after and in his own way avenge the injuries done to his oppressed and persecuted People which may contribute much to quiet their hearts under their saddest troubles ver 15. 12. That however the Saints oft times get not fair justice from men in place and power upon earth yet there is a set and fixed time wherein God will pass righteous judgement absolving and rewarding the Righteous and condemning and avenging upon the Wicked the wrongs done to His People and reversing their unjust sentences against them ver 16.17 13. That Gods holy purpose and end in permitting Wicked men to have that power and trust in the World which they abuse to injustice and persecution of the Godly is That they may be discovered both to themselves and others to be that which they were not known to be while they wanted fit opportunities to show their Wickedness And that they themselves may see how nearly as to their disposition and carriage especially their preying upon the Poor they do resemble the very beasts of the feild ver 18. And to convince such unjust and oppressing Rulers of their Brutishness Solomon doth illustrate and amplify the resemblance between Them and Beasts in regard that the like accidents and occurrances to interrupt their Works of injustice and deprive them of the delight they have in Earthly things do befall them with the Beasts ver 19. That they are both equally Subject to death having one and the same Vital breath or Animal life in regard of which they have not preeminence above the Beasts which he further confirms by a general assertion of the Vanity of all created things ver 19. And that they and the beasts also are all in a motion and tendency the same way to wit toward Corruption and the state of the Dead Both man as to his Body and the Beast being of the same mettall and matter even the dust and so both must be dissolved into dust again ver 20. And 14. That though cruelly oppression and sensuality in men doth make them much to resemble Beasts yet in regard of the better part the immortal Soul they have the preeminence of the Beasts which duly considered may divert them from seeking Happiness in things common to them with Beasts and move them to submit to any condition of life that may be subservient to the good of the Immortal Spirit ver 21. And then from all these considerations the Wise man draws a certain Conclusion That the highest Happiness attainable in this Life is a chearfull and ready following of the Duties of Piety toward God and Righteousness toward Men even under all the vicissitudes of a mans Lot This being the best Portion he is capable to enjoy within time And seing he must once Leave and not return again after Death to the beholding or enjoying of these outward things It is therefore His Wisdom to improve all his outward comforts as incouragments to a willing and chearful obedience to God ver 22. From all which it is evident that a man is not to seek or expect True Felicity in any outward enjoyments But in the favour of God through Christ Jesus and following of his Duty in obedience to the Command of God And in a subserviency to this is obliged to study a silent and conscientious submission unto and contentment with all the times and various providences that pass over him in the World CHAP. III. Verse 1. To every thing there is a Season and a time to every purpose under the Heaven THis verse contains the first consideration serving to quiet the Hearts of the Godly especially against the many sad changes that are in this World to wean their hearts from seeking Happiness in things Earthly As also to move all to observe the fittest opportunity of their Actions and purposes and to depend upon Him who hath the times in his power The sum whereof is That every event whether it fall out in humane and voluntary Actions which seem to be most in mans own power or in the daily working of Gods Providence both which are here to be understood not only because of the largeness of the expression To every thing there is a season But mainly because the following instances respect both hath a season the Word signifies A fixed appointed or foredetermined Time and is so translated Esth 9.27 Ezr. 10.14 And this fixing of the season of every thing is to be understood in reference to Gods eternal decree foreordaining all Events as is clear by comparing this with ver 11. where he saith God hath made every thing beautiful in his season This same consideration he doth in another expression apply to mens purposes or resolutions especially such as men have complacency and delight in as the Word translated Purpose signifies See Gen. 34.19 Even for these there is a Time the Word also signifies a set time Neh. 2.6 out of which men cannot so much as conceive or resolve the doing of any thing much less act it The Words also may be looked upon as pointing at mans Duty to observe a fit time and season in all his Actings Hence Learn 1. Though future Events the time whereof cannot be known in their natural causes he wholly uncertain to us Prov. 27.1 Yet are they all clearly foreseen and certainly foreappointed and that from Eternity Act. 15 18. by the infinitly wise Lord so that they cannot fall out sooner or later than in the time that he hath appointed for them for in reference to his Eternal Counsel mainly is this to be understood To every thing there is a season 2. Mans will is not an Independant thing man is not absolute Master of his purposes nor doth the Lord look through the prospect of mans Free Will to see that will fall out according as it shall of it self encline But he in his Eternal Council hath wisely ordered all the motions thereof for There is a time for every purpose The Word signifies Volition or the very act of the Will and may be understood of humane purposes as several of the following instances must also be understood 3. Though there be no season or time allowed for sinful Actions or purposes since negative precepts oblige in every
that it is done that they may see themselves to be Beasts and so may loath themselves and thank him that they are not destroyed but preserved that they may seek Mercy and a change of their nature 7. What ever is discovered to be the Lords intention and aim in His Dispensations His people ought to concurr therewith by their serious desires and wishes that it may be brought about thereby testifying their approbation of His purpose as Holy and Good For this may be also taken for Solomons hearty Wish and the worst he desired to befall these Wicked men That God might manifest them and they might see themselves to be Beasts 8. The consideration of those many Resemblances that are between Man and the Beast As 1. That many Events or or occurrences depriving them equally of the satisfaction and pleasure they take in sensual delights are common to both 2. That Death is alike certain to both 3. That the breath or natural Life of both is alike easily cut off And that in all these and the like respects Man hath no preeminency above the Beasts The consideration of these I say should in Reason powerfully convince Men of their Brutishness in seeking Happiness in such things as are in some sort common to them with Beasts such as The bearing down of others inferior to them The satisfying of their sensual appitite and the like For these Resemblances are here reckoned out by Solomon as so many Arguments to convince Man of his Brutishness in thinking himself Happy for his power and place in the World without fellowship with God and living in his fear and Obedience For that which befalleth the sons of men befalleth the Beasts c. 9. They that would deal effectually for convincing sinners of the evil of their way would make use of such motives as probably may most prevail with them though these be not such as are of themselves the most cogent For Solomon here being to convince Men in power abusing the same of their Brutish and Beastly disposition doth not specify the Resemblances which may from Scripture be condescended upon between the inward disposition and carriage of the one and the other but only compares them as to outward Events and the issue of their Bodily condition wherewith such Men are supposed to be only taken up and so are probably most powerful to disswade them from seeking Happiness in things common to them with Beasts That which befalleth the sons of men befalleth the Beasts c. 10. Scripture Expressions are not always to be looked upon a part and separat from the Scope of the place where they are else Mens corrupt hearts will father many absurd and impious things upon the Scripture contradictory to it self For this that man hath no preeminency above a Beast taken without respect to the Scope and matter in hand savours of Atheism and agrees not with the following truth that Man hath the preeminency of a reasonable Soul above the Beast but taken with Reference to the Resemblances here mentioned that Man is neither exeemed from several outward Events nor from death it self it hath a clear truth in it Man hath no preeminence in these and such as these above the Beast 11. When the emptiness of all created things and humane endeavours about them in regard of any true contentment they can afford to a mans Spirit and their insufficiency to make him truely Happy is seen and well pondered Man will easily assent to this truth that they are really Brutish who seek their Happiness in those things and choose them for their best Portion which have no proportion to their immortal Souls For as a clear proof that they are beasts who so seek their Happiness thi◠general assertion is brought in For all is Vanity 12. Men as well as other living Creatures inferior to them are in a continual motion toward Death nor can they halt in that course which should be considered by them who are also posting toward Eternal Destruction that their hearts may be weaned from seeking Happiness in these things from which they are so quickly passing For this Word in the Original in the present time notes a continual motion all go 〈◊〉 one place 13. The Lord did choise a part of the basest matter in the universe whereof to form the Bodies of Men as well as of Beasts not only to commend His Wisdom and Power in making such a curious piece of Work as Mans Body out of such indisposed matter as Dust but likwise to keep Man humble considering the baseness of his Original to dissuade him from oppressing others inferior to himself in Worldly respects seeing he is made of the same mettal with them and to mind him of a necessity of going to the dust again with them For which causes mainly it is here asserted all are of the dust and all turn to dust again Ver. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Solomon having shown such Resemblances between Man and the Beast as may serve to dissuade Man from satisfying himself with the Beasts Happiness and may prove him very Brutish if he do he comes now to show wherein Man hath the preeminency and this is mainly in respect of his spirit which goes upward Whereby is chiefly meant the Immortality of Mans Soul seeing he speaks of the state of it after the Body is gone to the Dust as is clear by the Words immediatly preceeding and by the parrallel place Eccles 12.7 And though the expression seems mainly to respect the Souls of the Godly that by Ascending Ascend as the Original bears yet may it be taken in Reference to the Souls of the Wicked also Not as if they went up to Heaven but in so far as after Death they must sist themselves before their Maker and Judge to be disposed of according to His pleasure Who though He be every where present yet it is often set forth in Scripture as above us in the highest Heaven And because the spirits of the Godly do really by Ascending Ascend as a spark of fire riseth upward toward Him who is in the high and Holy place As for the Spirit of the Beasts which is nothing else but their Breath as the Word often signifies their vital or Animal Powers it is said to go downward not as if it did subsist or remain after it leaves the body but having spoken of the going downward of the Body and the perishing of it he is directed to set forth the perishing of their Spirits such as they are by their going downward in opposition to the substance and Elevation of the Spirits of Men which he sets forth by their going upward And this difference between the Spirit of Man and Beast he sets forth in a Question Who knows the spirit of man that goes upward and the spirit c. Not as if he doubted if it were so or as if it could not
the word signifies Foaming Anger not as if there were any Passion or Fury in God as uses to be in man but his just displeasure is so exprest because we cannot fear it as we ought except we take it up under the similitude of a mans Rage which makes him Foam with Anger and desire to be avenged upon his Enemy And he puts this Reason in a Question thereby pressing the Rash and Inconsiderat man to consider his hazard Neither is the Question to be so understood as if the Lord had no Reason to be Angry but by it he would have Men convinced of their Folly in adventuring so rashly upon His Displeasure and making so light of that which so highly provokes Him The Fourth Reason is taken from the effect of God's displeasure and that is the Destruction of the work of mens hands the meaning whereof is that hereby men provoke God to blast and turn to nothing their most serious undertakings and Works wherein they take most pleasure even by their rashness in Vowing and slighting of their guilt in so doing The Fifth Reason is that there are many sins and consequently many sorrows and disappointments attending this one sin of rash Vowing both which are signified by this word Diverse Vanities and this is illustrate by a similitude which hath this force as in the multitude of mens Dreams there are many vain and vexing Fancies So in many words especially in multiplying rash Vows there are many sinful Vanities and grievous Disappointments following thereupon For frequently in Scripture when two Sentences are thus coupled together a Comparison or similitude between them is imported see Isai 53.7 Prov. 17. â— Lastly He prescribes the true remedy of this rashness which is that men study to keep their hearts under a holy fear of offending God the want whereof is the cause of the forementioned Miscarriage And this may safely be looked upon as a Fifth Direction for attaining to true Peace and Contentment of Spirit Hence Learn 1. So great is the force of unmortified Corruption in Men who have not the powerful Restraint of God's Grace and the use of sanctified Reason to bridle their Passions that the very Members of their Body have a great Propension to serve the corrupt inclinations of their Soul And when one Member is given up to act any Wickedness it hath as it were a constraining power to carry all the rest along with it to concur with and be subservient to it in committing more Iniquity see Jam. 3.4 5. c. For Solomon speaks of the Mouth as strongly inclining to speak Rashly and of the same having done so as having a commanding power over the rest of the Members which must flow from the Corruption of Nature while he saith Suffer not thy Mouth to cause thy Flesh to sin 2. Men are so proud of their own Wit naturally and so unwilling to be esteemed Rash and Inconsiderat that when they have proven themselves to be so in their Words they will rather prove themselves to be so also by their Deeds in executing what they have rashly resolved than by their forbearance thereof seem to take with their own Rashness For it is here supposed that if once a Rash Vow escape the Mouth it will readily carry the whole Man to the execution of it and that very forcibly while it is said Suffer not thy Mouth to cause thy Flesh to sin 3. They that would entertain true Peace and Tranquility of Mind must be very careful to Bridle their Tongues and set a watch before the door of their Lips and for that end to watch over their Spirits that their Affections and Passions swell not over the Banks which often occasions their rash Purposes there being nothing that more ordinarly marrs the peace of those who are otherwise tender Walkers than Rashness in discourse 1 Pet. 3.10 For this is a farther Direction for entertaining true Peace and Contentment of Spirit Suffer not thy Mouth to cause thy Flesh to sin 4. The difficulty of Mens restraining themselves from the execution of their rash Purposes should make them very serious and deliberat in taking on Vows that if they cannot get them kept from stirring within they may shut their Mouths and hold them within Doors for being once out they will readily Cause or imperiously Command the Flesh to execute them as this expression emphatically runs in the Original and may be looked upon as having a Reason in the bosome of it for disswading Men from venting their rash Purposes taken from the force and power which these have upon their Wills in order to the execution of them Suffer not thy Mouth to cause thy Flesh to sin 5. When Men cannot altogether deny their Guiltiness they are very prone to extenuate the same and to give their Sins very favourable Names that they may not disturb their own false Peace nor put themselves in fear of that Wrath which will certainly follow and might be fled from if they would look upon their Sins in the own Colours and cloathed with the own Aggravations thereof For that it is ordinary with Men so to do is imported in this second Branch of the Disswasive Neither say thou it was an Errour 6. Jesus Christ the Mediator and Great Angel of the Covenant Who hath a more Excellent Name than any created Angel Heb. 1.4 is a present Witness not only of Mens Actions but of their Words even such as are most rash and which they themselves think scarcely worthy to be taken notice of and not only of their rash Words but of their Extenuations of the same the consideration whereof should be a powerful Motive to make Men watchful over their Words For this is a Reason of the Disswasive from rash Vowing especially from extenuating of it that it is done before him Neither say thou before the Angel that it was an Errour 7. It is no less a Provocation of God to extenuat Sin than to commit it Yea it is a greater it being a new Sin added to the former for covering of it yea a defending of it in a great part For this third Reason is especially to be referred to the second Branch of the Disswasive from the extenuating of Sin Why should God be angry at thy Voice 8. Though there be no Passion in God as uses to be in men Isa 27.4 yet they that speak or act contrary to His Will may find such dreadful Effects following upon His just Displeasure as Men use to apprehend upon the incensed Fury of those who are inraged against them and so ought they to set forth His Wrath to their own Hearts for deterring them from Sin Therefore is His Displeasure here set forth by a word signifying Foaming Anger which is only incident to Men when they are beyond measure commoved with Passion Why should God be Angry c. 9 The Terrour of the Lord as well as His Loving Kindness should be considered by His People for restraining their Hearts from
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
farther illustrate the Sin and Misery of the Covetous Worldling whose Portion is in this present Life And for this end he First supposes such an one to have yet two farther Degrees of his fancied Happiness The 1. is A numerous Off-spring to possess what he hath gathered If a Man saith he beget an hundred Children he puts a definit number for an indefinit an Hundred for many according to an ordinary way of speaking in Scripture 1 Cor. 14.13 And by supposing him to be in a case which is not possible he labours to awake him out of his Dream of finding Happiness in a case far inferiour to that which is supposed The 2. is a long Life If he live saith he many years so that the days of his years be many by doubling the Expression he supposes his days and years to be as many as ever any had or can have So he supposes him to have these things which he pretends as a Defence of his eager pursuit and sparing use of things worldly to wit many Children to leave these things to and Old Age to provide for Next He supposes the Covetous Man to want other two things 1. That his Soul injoys no good that is He neither hath the comfortable use of his Riches nor doth he make sure any Spiritual or Eternal Good to himself And 2. That he hath no Burial He supposes him to want Burial not as if all Covetous Wretches were deprived of this favour Luk. 16.22 Nor as if the having of it could in the least contribute to their Happiness but because Covetous and Ambitious Men do oft make more preparation for a sumptuous Burial than for their Eternal Wel-being Isai 22.16 And because none of them can be certain if ever they shall have Burial seing the Lord sometimes in displeasure deprives the Wicked thereof Jer. 22.19 Therefore he supposes them to want it Thirdly Upon supposition that he have the former and want the latter priviledge he doth assert v. 3 and set forth his Misery by comparing with and preferring to his case the case of an untimely Birth as Better in outward Respects specified afterward for of the future eternal state of the Abortive he speaks nothing though the worst that can be supposed thereof must be more tolerable than the Covetous Mans. Fourthly He shews particularly wherein the Misery of the Covetous is greater then the Ab ortives As for the Covetous 1. He comes into the World with Vanity that is to no good purpose for himself or rather he comes in with a load of original Guilt which is not to be understood as if there were any who are not born in the same case but because it is charged upon him now going out of the World therefore he speaks of it as peculiar to him Then 2. His Death here called Departure is comfortless and an entrance into utter Darkness And 3. For his Reputation or Name in the perpetuating whereof he placed one part of his Earthly Happiness that shall not be Remembred with God or good Men for any advantage to him ver 4. And for the Abortive who hath not had the most common Benefits of this Life to see the Sun or to have the Exercise of Reason and so is not guilty of Abusing these and the like Favours as the Covetous is this hath more rest than the Covetous Not as if properly such an one could be said to have any rest in this World or as if the Covetous could have the least degree of true Rest as the comparing of them would seem to import but that this untimely Birth is never vexed with such distracting Cares and Fears as the Covetous Worldling is tormented with Fifthly He inlarges the Supposition of the Covetous mans long Life by supposing that which is impossible to wit that he should have a Thousand years twice told superadded to all his other Earthly advantages of Riches Honour numerous Off-spring and the like and this he doth that he may drive him from the apprehension of Happiness in any thing that he can attain to in this World And Lastly he proves by several Reasons that notwithstanding of this long Life with all the forementioned advantages of it he is still a miserable man providing he seek not Happiness of a higher nature than can be had in things Earthly The First Reason is that he remains all his time a Stranger to the sweetness of fellowship with God It is safe to understand Solomon so here while he saith he hath seen no good seing he had learned of his Father that mans true good consists in that Fellowship Psal 4.6 The Second is that this man supposed to be so near his imaginary Happiness must go to the same Place with the Abortive or those he Judges most miserable he must meet with them in the Grave or State of the Dead which is here called that One Place whether All men go And so what ever it be belonging to this Life only that differenceth one man from another that cannot make him a happy Man ver 6. Hence Learn 1. Men destitute of saving Wisdom are very Ingenious to find out pretences and seeming Excuses for their sinful Courses and therefore they that would reclaim such must trace them thorow these and discover the Vanity of them For Solomon here supposeth the Covetous Worldling swelling in Riches to cover his excessive love to the World and his depriving himself of lawful comforts with the pretence of providing for his numerous Off-spring and his Old Age and proves that neither of these doth lessen his Sin or his Misery For saith he Though he have an hundred Children and live many years c. Yet he is but a miserable Caitif 2. The Lord may manifest his Bounty to wicked men by heaping upon them the choice of outward Blessings and may draw out his long suffering patience toward them in great length by giving them many Days and Years while they are walking contrary to him that by his so doing he may reclaim some of them and make the rest the more inexcusable For having before supposed the Covetous man to have abundance of all sorts of Riches he here supposes him to have many Children and to live many Years so that the days of his Years be many 3. As those may have variety of outward Blessings who yet Injoy nothing that is truely Good for their Souls so mans happiness is only to be estimat according to his Souls injoying of that Good which is sutable to it namely the favour of God his Grace and a right to everlasting Blessedness all other things are but Good to his Body and in some sort common to man with other Creatures inferior to him For Solomon supposeth here that a man may have a Numerous Off-spring and a long Life beside his Riches and yet be a miserable Man if so be his Soul injoy no Good 4. Though Man be bound to esteem it a Blessing of God to have many Children Begotten in
have spent a long Life in seeking Happiness in the Earth will notwithstanding of all former disaâ—â—ointments still apprehend they would find it if they had longer time to seek it and yet they are but deluded Fools in so thinking For if they should live Methusalem's days twice told and more they will never see any Good in things worldly nor can they see Good till they get Christ's Eye-salve Though he live a thousand years twice told yet hath he seen no Good 17. Though length of days should teach Men Wisdom to prepare for Death and Eternity yet Men who have it without saving Grace make a contrary use of it even to banish the thoughts of Death in so much that they who have lived longest and so are nearest to their Death are often most forgetful of it never considering that they are shortly to meet with those who have been early taken away Therefore doth the Wise Man here put this Question to them to move them to meditate upon Death Do not all go to one place 18. The consideration of this That within a little time we shall all meet in one Place namely the Grave or the state of the Dead should keep Men from magnifying themselves for these temporary things wherein they excel others and when Men account others for the want of these things miserable in comparison of themselves they forget the Meeting Place Death which will equal all For Solomon gives this for a Reason why Men should not account themselves happy because of these things or more happy than others who want them Do not all Go to one place Ver. 7. All the labour of Man is for his mouth and yet the appetite is not filled 8. For what hath the Wise more than the Fool what hath the Poor that knoweth to walk before the Living SOlomon giveth here some farther Reasons of the misery of the Covetous Worldling notwithstanding of his long Life and other Advantages formerly supposed The Third in order is Because the end of all the Undertakings of such a Man and the effect of all his pains is very bale it is for his outward Man only one part whereof the Mouth is here pâ—t for the whole How can he then be Happy suppose he have Riches Honour Posterity and long Life seing he neglects his better part the Soul The Fourth is Because all he hath doth not Sa isfie his desires and therefore being still a dissatisfied Man he must be still in so far a miserable Man till he take another course for his Happiness And the Last is Because the Wisest in the World without saving Knowledge hath no more have what he will that brings him any nearer to true Happiness than the Fool who hath not that Wisdom But lest the Poor in the World hearing so much spoken to prove the Misery of the Covetous Rich Worldling might account themselves happy especially if they have any measure of Prudence to walk right among Men for of saving Wisdom he speaks not but only of that which teaches how to Walk in an approven way before Men Living in this World Therefore he puts the question concerning these What hath the Poor that knoweth how to walk before the Living Importing that these also if they be destitute of saving Wisdom and the Fear of the most High are not the nearer to true Happiness that they want the Temptations of Riches Honour and the like which others have nor yet that they have the advantage of humane Wisdom or Prudence which many that have Riches Honour and other things of that sort want So that the Summ of these Verses as also of the former seems to be That whatever outward Advantages or Excellencies one Man hath above another whatever Rank or Degree Men be of whether they love long or not whether they be Rich or Poor Honourable or Despised Wise or Foolish and so forth If they be void of saving Knowledge they are all alike far distant from true Happiness and Satisfaction Hence Learn 1. However some unrenewed Men may seem to have more Pure and Refined Designs than others 2 King 10.16 and to be much taken up about things of a higher nature than what relates to their Bodies Luk. 18.10 Isai 58.2 yet neither their designs nor pains can reach higher than their outward Man and Estate in this Word They cannot be for their Souls or the true Good thereof For of all such Men Solomon saith All the labour of Man is for his Mouth 2. They are strangely deluded who think if they had more of things worldly their desires would be then satisfied Till the Soul of Man close with and rest upon that infinit Soul-satisfying Good God reconciled to them in Christ give it never so much of other things the Appetite will still cry Give Give the consideration whereof should convince Men that they are miserable who seek Satisfaction in these things wherein it is impossible to find it For saith he The Appetite is not filled 3. Though common Wisdom or humane Prudence may be instrumental in gaining Men great Riches Honours and the like wherein often Men who have that Wisdom excel those who want it yet he that hath most of that sort of Wisdom being destitute of that which is from Above remains as far distant from true Happiness as he that hath least of it The consideration whereof should make Men long for that excellent Knowledge Phil. 3.8 and not account any other Wisdom their chief Good For it is in reference to the attaining of true Happiness that this Question is put What hath the Wise Man more than the Fool 4. As the Lord dispenses common Gifts variously as well as Spiritual giving to some a greater measure of humane Wisdom and Prudence to whom he gives less Riches than to others So those who have that sort of Wisdom without worldly Riches when they hear much spoken against the Vanity of such Riches and of the misery of the Covetous they are ready to pronounce themselves happy and so to be proud of their poverty For here is a poor Man supposed to have Wisdom to Walk aright before Men and yet to put him off the opinion of his being happy without the saving Knowledge of God in Christ this Question is put concerning him What hath the Poor that knows how to walk before the Living to wit nothing to make him happy except he know the way of Reconciliation with God and how to Walk aright before Him in the Land of the Living 5. Though Men be ready to conclude themselves very happy if they can Walk so before those among whom they live as nothing can be blamed in their carriage and so as they may gain their approbation yet unless they know also how to Walk with and before the Living God in His Favour Fear and Obedience they are not the nearer to a state of true Happiness For this Question imports that such Men apprehend themselves very happy and that is but an apprehension
frequently testifying his displeasure against their Impiety And from the other they may read that Men only are to be blamed for all the Sin and Misery that is come upon them while they may be observed ordinarily Sinning against their light and the checks of their Conscience and omitting much good which is in their power to do For these two are here exprest as Observations which Solomon made upon Gods wise way with Men and Mens perverse way before the Lord This only have I found that God made Man upright but They have sought out many Inventions 3. That which we should mainly aim at in our Observations of the Lords Dispensations and Mens carriage before him is to find cause of justifying and exalting God and of condemning and debasing Man For saith Solomon this Only or Mainly have I found That God made Man upright but They have sought out many Inventions 4. When Man came first from the hand of him that formed him there was no deformity in him he was made Straight as the word Vpright signifies not only as to the structure of his Body whereby he excels other Creatures and should be taught to mind things Heavenly and not to ly groveling like a beast upon the Earth in sensual Pleasures common to him with the beast but mainly in respect of the constitution of his Soul he was Vpright his mind or thoughts and conceptions being clear and his will and affections conform to the will of his Maker The Lord hath done nothing since to deface that frame Satan and Mens Corruption have done all that so that God is free of all that ruine that is come upon Man For God made Man upright 5. Before renewing Grace make a change upon Men they are not only prone to welcome and yeild to Temptations when they are offered and to follow the Sinful Inventions of others before them but they are all of them very Ingenious and have much Art to devise new ways of Sinning against God and covering the same with fair pretences and are very active to put the same in Execution For so doth Solomon here represent the temper of fallen Men They have sought out many Inventions 6. There is not any of Adams Posterity descended from him by ordinary Geneneration who is free of this infection of Original Sin the Virgine Mary is not excepted The Second Adam only is free who is not come of the first as others of his Posterity are Luk. 1.35 For speaking without exception of any he saith They have sought out many inventions 7. The first Man Adam was a publick person representing all that were to come of him see Rom. 5.12 So that what he lost was lost to all his off-spring who are but parts of him and that vitious frame of Spirit which he contracted is proprgat to all his Posterity For Solomon having said Man or as it is in the Original Adam was made upright he changes the person supposing all his Posterity to have fallen in him from that uprightness They have sought out many Inventions CHAP. VIII THE ARGUMENT SOLOMON in the 1 part of this Chapter to ver 9. being to induce to the study of heavenly Wisdom and to direct to the evidencing of it in the conversation in order to solid peace of Mind Doth I. give a high commendation both of the persons indued with it as far better being compared with them than those that that are void of it and as being the for number few yet for capacity able in some measure to take up the Mind of God in His Word and rightly construct of His Works according thereto and in their station to teach and explain them to others ver 1. And likeways of this Saving Wisdom it self partly from the Beauty and Lustre that it puts upon the outward Deportment and partly from the renewed strength and courage to go on in duty against Difficulties which it affordeth ver 1. II. He directeth as a special evidence of this Spiritual Wisdom unto the giving of due obedience unto the lawful Commands of lawful Magistrats ver 2. Which 1 he urgeth by an Argument taken from the obligation Men are under either in general by Oath and Covenant with God tying them to the Duties contained in the Fifth Command or in particular by the Oath and mutual Covenant betwixt the Magistrat and People obliging them thereunto which he confirms by calling it the Oath of God being commanded and allowed by Him made unto and before Him and who will reward the Keepers and punish the Breakers of it ver 2. 2 He disswadeth from some Evils contrary to this lawful obedience As First from rash and sudden casting off the yoke of due Allegiance and Subjection to lawful Magistrates by going out from them either to rebel against them or join with their Enemies ver 3. And Secondly From persisting in that course of Rebellion when engaged in it ver 3. Especially considering the absolute Power the great Terrour and uncontrolable Disposition that Princes ordinarily have for enabling them to reckon with those that offend them ver 3 4. And 3 setteth down positively the best way of walking towards them that are in lawful Authority and for escaping trouble from them or enduring it with a good Conscience when called to bear it to be a conscientious obedience unto the Commands of God the Supreme Law-giver and unto the Commands of lawful Authority as they are conform thereunto ver 5. Which he presseth on the account that as this if it do not ward off outward trouble yet will make that nothing of that kind they meet with shall be an Evil to them but work effectually for their Good so shall it be a choise evidence of Spiritual Wisdom in discerning the fit times and seasons either of doing or suffering and understanding the just grounds and right manner of managing either of them ver 5. 4 He layeth before Men with a special Eye to their carriage towards those in Authority the woful case both in regard of guilt and punishment of those that are void of Saving Wisdom as a strong inducement to the study of it Evidenced First from this That altho' there be times and seasons for both doing and suffering ver 6. yet in regard of Man 's own ignorance and his conceited inability in others especially when God keeps it up to teach him his duty and the right manner of going about it or the things that shall befall him so far as by the light of the Word and Spirit he may and is fit for him to know or what ground of consolation he may have whatever future events be he is ready to run himself headlong into a great deal of guilt and misery taking Light for Darkness in missiâ—â— his purposes and actions in misjudging of things and mistaking the right way of going about that which is good in it self ver 6 7. Secondly From the certainty of the Death of all Men as a peculiar part of the misery of those
going about it The other doth in some measure know both as Solomon asserted in the close of the former Verse For that which he called Judgement before he calls now that which shall be which according to the Hebrew Dialect is put for that which should be and makes the ignorance of this peculiar to the Man destitute of Saving Knowledge as the cause of much Misery upon him The misery of Man is great upon him for he knows not what shall be 5. It is the misery of Man void of Saving Knowledge that being ignorant of what shall be he hath nothing to give him true Comfort against what may be and against what he is apt to apprehend shall be and so must vex himself with his own Apprehensions And it is the comfortable Priviledge and Happiness of the Man indued with Saving Wisdom that though he be ignorant of future Events yet he doth in some measure know what is his Duty under and what is his sutable Consolation against the worst that can fall out For it is here set down as the cause of much Misery peculiar to the Man destitut of Saving Knowledge that He knows not what shall be which cannot be taken simply for his ignorance of future Events seing the Godly Man is ignorant of these but that he knows not what is his Duty and that he is so ignorant of what shall be as that he hath no sutable Comfort against what may be and what he apprehends shall fall out His misery is great upon him for he knows not what shall be 6. The Man that is not taught of God and makes not Saving Knowledge from the Word and Spirit of God his study is one that no Man can inform all the Men in the World are to him as if they were ignorant as himself For this last Question Who can tell him when it shall be is not as if there were none that could inform him of Times and Seasons so far as is fit for him to know for there are such to be found but because he himself is void of Saving Knowledge and doth not imploy Christ to open his blind Eyes and because he cannot receive instruction from any therefore he speaks of him as if there were none to tell him that which might prevent his Misery And who can tell him when it shall be Ver. 8. There is no Man that hath power over the Spirit to retain the Spirit neither hath he power in the day of Death and there is no discharge in that war neither shall wickedness deliver those that are given to it THe Preacher giveth here a farther Argument for the study of Heavenly Wisdom and proveth the Misery of them that are destitut of it The Argument is taken from the necessity of the Death of all Men which though it be true of both good and bad yet it is here spoken of as a peculiar Misery upon those that are destitut of saving knowledge they being both unwilling to dy and unprepared for Death and having nothing to comfort them against it as the Godly have The words may be looked upon as one special instance of these Events spoken off in the words immediatly preceeding whereof no Man can know the time and may be taken with a special Reference to the foregoing purpose as an Argument to disswade Men from Rashness in hazarding themselves under the stroak of humane Justice from Magistrates and to move them for that end to keep themselves within the bounds of their Duty toward them seing as he hath shewn before they have power to reach Men easily that provoke them and being once apprehended and Sentence past against them there is no power in them to retain their Life But it seems most agreeable the Scope to take the words more largely as an Argument to evidence Heavenly Wisdom by timeous preparing for Death because of the necessity of it and this he sets forth in three Expressions The First that man hath no power over the Spirit to retain it may be understood of mans Impotency to retain his Soul or Breath as the word Spirit is in the Original which is often held out in Scripture by this name Jam 2.22 And that relating to the moment when Gods time is come to call for it no Man then hath power to keep it longer in the Prison as the word Retain signifies The Second Neither hath he power in the day of Death may be understood of Mans Inability about the time of his Death not only to resist Death but to do any necessar Duty he hath ordinarily no power for any Action toward that time The meaning of the Third There is no Discharge in that War is that Man can Discharge no Weapons to weaken the force of Death for the word Discharge signifies Emission or sending forth as it is used Ps 78.49 as Men casts Darts or discharge Musquets or the like Engines of War they have no Arrows to shoot at Death Or there is no Dimission of this charge no forelose as the common word is to shift this Combate which Men must have with Death Thus he sets out the necessity of it and Mens Impotency to shift it And because wicked Men who by many sinful shifts put by hazards yea Death it self for a time which as they think would have come if they had not followed these Courses do think themselves in a manner in Covenant with Death that it must spare them while the Godly perisheth in his uprightness as Solomons expression is before therefore that he may terrify and reclaim such he doth assure all whether Magistrats or Subjects that none of their wicked Courses wherein they are restless and whereunto they have wedded themselves shall be able to prevent their Death or prolong their Life as the last words of the verse signifie Doct. 1. All the Prudence Power and Policy of Men all the Creature Comforts the Cordials and preservatives of Life that Men may provide and use cannot keep in the Immortal Soul in the Body a moment longer then Gods time is come to call for it Man hath some power over his Spirit to turn it while his Life lasts to restrain it from many things he lets it out upon and to put it upon many better things but he hath no power to keep it beyond the Moment fixed by the Lord for taking his Spirit into his hand to dispose of it eternally as he pleases For saith he no Man hath power over the Spirit to retain the Spirit 2. Man should so exercise his witt in the study of Reconciliation with God while he hath any power over the Motions of his own Spirit and should so spend his affections the desires and delights of his Soul upon things of a spiritual and eternal concernment for the Glory of God and the good of his own Soul that he may be every Moment ready to let his Spirit go willingly and to resign it into the hands of the Father of Spirits who gave it
Affairs as these are under the dominion of Providence seing most of the instances he gives in this Book are of that nature Thirdly He enters upon the second part of the Chapter to prove the Vanity of Worldly greatness and doth particularly confirm what he spake concerning the misery of them that are void of Saving Knowledge and that Wickedness will not deliver them that are given to it in the former words by giving an instance in his own Observation of that Dispensation which the Godly are most apt to stumble at to wit the Advancement of Wicked men to greatness and power in the World And proves them miserable notwithstanding that the hearts of the Godly may be guarded against envying of them while he saith one Man Rules over another to his Hurt he means their abuse of of their power and greatness draws on often temporal and always if they Repent not Eternal misery upon them Beside what hath been observed before from his commending his Doctrine from his own Experience and from his pains in acquiring the knowledge thereof Learn 1. Dispensations are never so dark but spiritual Discerners may see the Blessedness of the Godly and the misery of the Wicked even when they are sadest to the Godly and seem most favourable to the Wicked they that have the Heavenly Wisdom may see the Godly feeling no evil thing and the Wicked injoying their Prosperity to their hurt For the Scope of the words before and after implyes the time here spoken of to be very sad and yet Solomon saith he saw these sweet effects of Heavenly Wisdom and the woful case of them that want it which are formerly mentioned All this have I Seen 2. Even those who have attained to the greatest measure of the Knowledge of God and His Ways are not exeemed from streatching their Wit and strength to the outmost for growth and progress therein that which is to be known of God in any of His Dispensations being a Depth that none can sound For even Solomon who had before an extraordinary measure of Wisdom saith I applied my Heart to every work 3. They that would judge aright of any one of the Lord's Dispensations must be careful Students of them all they must not slight any work of his because all though they be many to us make up but one intire Work in God's Hand and every part of that work is a commentary clearing the nature and use of the whole and God's intent therein Therefore did Solomon apply his Heart to every work under the Sun 4. As the Lord doth for wise Ends permit wicked Men to come to Authority over others in the World so hath He the time when they shall come to it fixed and how long they shall have it For it is clear by the consequence of this Ruling to the person who hath it that he speaks of wicked Men and the word Time signifies a set and fixed season wherein One Man rules over another 5. As wicked Mens power tends always to the hurt of these over whom they are set Eccl. 10.16 So it is especially for their own hurt giving them fairer opportunity to shew the latent wickedness of their Heart than they had before whereby they procure to themselves Temporal and Eternal Wrath from the Lord. There is a time when one Man rules over another to his own hurt 6. This Hurt which is incident to men of Place and Power in the World should wean mens Hearts from affecting worldly Greatness as any part of their Happiness For we may look upon this as a proof of the Vanity of such Greatness that it is often found One Man rules over another to his own hurt Ver. 10. And so I saw the Wicked buried who had come and gone from the place of the Holy and they were forgotten in the City where they had so done this is also Vanity HE doth farther illustrat the Misery of Men void of saving Knowledge how great soever they may be in the World And this he doth for the Comfort of the Godly who are opprest by them There are three things wherein such Men place much of their Happiness namely in an Honourable Burial when they are Dead a great Esteem among Men while they live and in the preservation of their Memory after they are Dead As for the First Solomon saith he observed them to have it I saw the Wicked Buried it seems he means a sumptuous and Honourable Burial like the Rich Mans Luk. 16.22 even such an one as so great a Man as himself hath countenanced For the Second they may have that also they may Come and go from the place of the Holy By the place of the Holy may be safely understood both the place of publick Judicaturâ— where the Holy God is said to stand and Judge Ps 82.1 And likewise the place of publick Religious Worship where the same Holy One is in a special way present and his Saints or Holy Ones meet together for his service Isai 64.11 By Coming and Going he means their frequenting and conversing in both these places mainly for upholding their Credit and Worldly interest and it is probable this expression the place of the Holy is so framed as may comprehend both these because meer Politicians and corrupt States-men doe ordinarily make both Justice and Religion a Cloak for their Wickedness And for the Third the Esteem of themselves which they desired should be kept up after they were gone he denies them to have gotten that as to his Observation they were Forgotten among Men not as if it were of it self a Misery to be forgotten among the most part of Men seing it is incident to the Best Eccles 9.15 But he speaks of it as a proof their Misery because they place a great part of their Happiness in perpetuating their Memory as is clear from Psal 49 11. and so the mentioning of their being Forgotten may serve to make them see the Vanity of their temper And this affectation of Worldly greatness and a name among Men which hath this consequent and all the pains Men take to obtain the same he pronounces to be Vanity in the close of the verse this is Vanity saith he which cannot be applyed to their being Forgotten seing it is clear he speaks of such as can leave nothing behind them Savoury or worthy to be remembred Hence Learn 1. The Lord may long spare Wicked men in their Sinful Courses and may not only along their Life heap upon them more eminent proofs of common favour than upon the Godly Psal 73.5 But likwise may suffer that respect to be shewn to their Bodies while their Souls are in the Pit which is sometimes denied to the Bodies of his dearest Saints Psal 79.2 For saith he I saw the Wicked Buried 2. This is the best that can be said of many Wicked men after their Death that they are now put under the Earth the things whereof they sought for their Happiness and this may put
Disadvantages of the state of the Dead considered as hath been formerly exprest and only mentions such as point out the privation of Natural Comforts because these will weigh more with Men who seek their Happiness in this Life than if he should tell them of the Torments of Hell or separation from God's Favour The First is That the Dead know not any thing to wit of the estate of Affairs here As for Example how it fares with their Relations and the purchase they made in the World and so he doth not deny the Beeing of the Soul after separation from the Body nor consequently the essential properties of it such as the exercise of Reason and the like 2. They have no more a Reward he speaks not of the future Reward of their Wel-doing and Evil-doing which certainly abides both Good and Bad Mat. 25.46 but of the temporal Fruit of their Labour and Pains which they have taken in this World at Death they have an end of that 3. The memory of them is forgotten to wit among Men on Earth which is a reason of the former they placed some Happiness in perpetuating their Fame and Memory therefore they are much forgotten and so lose that Reward they looked for 4. Their Love Envy and Hatred are perished which is not to be understood as if these Passions and Affections of the Soul were extinguished at Death the Soul after that retaining its own Nature and doubtless there is perfect Love which casts out all Fear in the Souls of Just Men made perfect and there is also in the Souls of the Damned Hatred and Envy against God and good Men and against one another but he means that these Passions and Affections of the Soul are at Death gone as to the exercise of them upon things in the Earth which they are spent upon while Men live here And because it were long to reckon out all particulars of this sort he closes with a general Neither have they any more a Portion of any thing that is done under the Sun which also explains the former that he denies their Knowledge their Reward their Memory and their Affections only in reference to things under the Sun they have no more to do with these things All which Considerations may wean Mens Hearts from this Earth and may make the Godly content with a small measure of these things seing they that have most of them must after a little time part with them and never enjoy them any more Hence Learn 1. Every Living Man should associat himself with others not in Evil but to receive Good from others and to communicat Good to them For thus he describes every Living Man he that is Joined to the Living 2 How hard soever any Mans Condition may be in this World so long as God continues Life with him he should not altogether cast away his Confidence nor lose his Hope but that there may be a Mitigation or Out-gate nor should any quite hopes of others nor labour to break off their hopes but that their Condition may be better while God continues Life For saith the Wise Man To him that is joined to all the Living there is hope 3 Even this that there is some ground of Hope for every Living Man that there may be a Mitigation of an hard Condition and an out-gate from it and that there is a possibility of Ensuring a better Life should make Men cheerfully submissive to the worst Condition that God's Providence carves out to them Wherefore should a Living Man complain of his Lot seing to him that is joined to all the Living there is hope 4. Necessary Truths may be illustrat by some pertinent Proverb or Similitude commonly used among Men that thereby the Mind may be for a little so diverted from the serious purpose to think of another more common which hath some resemblance with it and represents it of new to the mind that it may shortly turn again recreated to the consideration of it For here Solomon makes use of a Proverb which seems to have no farther Mistery in it than to commend Life though it be mean and afflicted as desirable and so to be made use of for making sure a better A living Dog it better than a dead Lyon 5. They that are in the most abject and despicable condition in the World should esteem their life a desirable Blessing of God seing while they have it they may have ground of hope to do yet farther service to God to attain to a better condition and especially to prepare for and make sure to themselves a better Life therefore doth he commend Life by such a proverb as is applicable to the most base and contemptible Life that any can have in the World a living Dog is better than a dead Lyon 6. The main business of our Life and the special use we should make of it is to mind Death and prepare for it yea it should sweeten our Life though many ways miserable to us that we know we must Die and have opportunity of preparing for Death For however most mens disposition and carriage be as if they did not know that they were to Die but rather as if they were perswaded that they should live here eternally yet because it is so unsutable for mortal men not to mind Death and prepare for it he speaks of it as a thing granted that all know it and as an advantage and commendation of Life that they know so much and have time in their life to consider it for the living know that they shall Die 7. Though Souls departed have undoubtedly the exercise of reason the damned to increase their Torment Luk. 16.27 and the Glorified to increase their Blessedness Heb. 12.23 Yet all of them are without the knowledge of the things of this life wherein Worldly men seek their Happiness as how their affairs are managed how it fares with their Friends and Relations on Earth The damned are so taken up with aggravating their guilt and with thoughts of their Torment and the Spirits of Just men made perfect are so taken up with the Praises of their Redeemer that they consider nothing of things here below whence it follows clearly that they cannot be our Intercessours For the Dead know not any thing 8. Though there be no question of a Glorious Reward of wel-doing after this Life Rev. 13.14 Nor of a just recompense of mens Wickedness Rom. 2.6 yet Death puts an end to all these things which Worldly men take for a Reward of their painâ— in this life such as Earthly pleasures Credit Riches and the like For in this sense Men after Death have no more any Reward 9 Though it be incident both to good and bad to be forgotten among Men yet it is a peculiar punishment to the Wicked that after Death they shall not be remembred by the Godly but with detestation Prov. 10.7 Nor shall the Lord ever think on them to give them any comfort or ease
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
of His Cast thy Bread upon the waters give a portion to seven and also to eight c. 5. Men should give in Charity that which is their own either by Civil Right or as the Fruit of their Industry when Servants give out their Masters Goods though for the supply of the Poor they are not giving obedience to this Direction Cast thy Bread not anothers upon the waters 6. Though there be no more probability of Advantage to be had by what we give in Charity in regard of any Recompense from the Objects themselves than if the same were cast into the Sea to feed the Fishes as the most part of Men esteem of all they give to the Poor yet that should not bind up our hands from giving to the Poor we should Give looking for nothing again from the Poor Luk. 14.14 in obedience to Him who thus Commands Cast thy Bread upon the waters give a portion c. 7. Nothing is lost that is given out for God in obedience to His Command and particularly what is given to His Poor is lent to Him Prov. 19.17 who doth here bind Himself by His promise as it were Surety for the Poor that it shall come back again and the return must be with much advantage seing He is so Noble and Liberal a Surety After many days thou shalt find it 8. The promised Reward of Duty doth not appear immediatly upon the discharge of it and particularly the Harvest of that Seed which is sown in ministring to the necessity of others requires a time to ripen that we may live by Faith and draw our incouragement to Duty from the promise annexed to it which will certainly be performed For saith he After many days thou shalt find it 9. The multitude of the Poor whom Providence casts in our way should not outweary our Charit 7. if the Lord hath shewn His Liberality to us though after a great number there come a greater in our way calling in Gods Name for the supply of their Necessities we must not repine but give a portion to Seven and when we have so done give a portion also for eight 10. Our Charity should be proportioned not only to the Lords liberality toward us 1 Cor. 16.2 But to the multitude of those whom we are called to help lest if our Charity which should be like a runing Fountain not an impetuous Flood run out too liberally upon some few we soon exhaust it and prejudge others therefore saith the Preacher give a portion or as the word signifies an equally divided part to seven and also to eight 11. God hath vailed future Calamities from the knowledge of men that they may not by the fear thereof be put from present duty but prepare for the worst and yet by the hope of better be moved to do good while they have opportunity For they know not what Evil shall be upon the Earth 12. Those especially who have abundance of the World among their hands should live mindful of Calamities that may come upon them and should be incited to duty especially to the Exercise of Charity and Liberality to the poor by considering that they may shortly be disabled to give and forced to crave supply from those who now crave from them And that those whom they now supply may be enabled to pay them home again For this is a Reason to press Charity Thou knowest not what Evil shall be upon the Earth 13. The same Argument that Covetous Worldlings make use of to hinder themselves from their duty they who are taught of God will make use of to stir themselves up to theirs The Covetous Man makes this a Reason why he should give nothing to the Poor that he knows not but evil times may come and he may have nothing left to himself yet the Spirit of God here teaches his people to make a contrary use of this Argument Cast thy Bread upon the Waters and give a Portion to seven and also to eight for thou knowest not what Evil shall be upon the Earth Ver. 3. If the Clouds be full of Rain they empty themselves upon the Earth and if the Tree fall toward the South or toward the North in the place where the Tree falleth there it shall be HEre Solomon presseth the duty of Charity by some farther Arguments The First seems clearly to be taken from the Lords bounty and liberality in making his Creatures serviceable and comfortable to Man whereof he giveth one instance for many if the Clouds be full of Rain they empty themselves upon the Earth that is the Clouds keep not the Rain to themselves but pour out the same freely and plentifully upon the Earth that it may yeild Bread to Man whereby the Lord proves his Liberality towards him And therefore he should willingly give of his Bread to the Hungry And this appears to be the meaning by other places of Scripture where Charity is set forth by the same similitude as in that of Christ pressing upon Men bounty to others he makes the rain to fall upon the just and unjust Mat. 5.45 And that of Solomon He that Watereth shall be watered also himself Prov. 11.25 The next Argument held out under the similitude of a Tree lying where it falls is more dark because it is variously applied to the purpose by Interpreters And yet all that variety serveth to press the same duty of Charity As 1. It makes for the scope if we take it thus as the Tree what way soever it falls lyeth to be useful for the owner so shall it be in the matter of Charity where the intention is honest and due Caution observed in the giving of it whatever the persons be whether good or bad upon whom it is bestowed it shall redound to the benefit of the giver Or 2. Thus As a Tree is serviceable to Man and lyeth under a kind of passive obedience to him to be disposed of as he pleases so should Man be moved thereby to act in obedience to his Maker and let out a part of what he freely receives from him for the good of others in obedience to his command Or 3. If we apply it thus as a Tree what way so ever it fall there it lyes and so it is to be found even so is it with Man as to his Soul he shall be for ever in that Estate wherein he falls at Death and therefore he should in his life be doing good that Death may find him at his duty Hence Learn 1. The Lords liberality to man manifested in the ordinary course of his providence making the Clouds to pour down Rain in abundance to make the Earth fruitful and the fruits thereof to wait upon him to be disposed at his pleasure should move him to Liberality toward others who are in necessity else he may expect that these Creatures which he abuses shall witness one day against him in his Conscience Jam. 5.3 And therefore from the Creatures whether these that are above his
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
in Duty For as this Similitude implies that the Husband-man will see many unseasonable days to hinder him from Sowing and weaken his hopes of a good Harvest so the application of it to the Scope of this place imports that many things will appear and be suggested to hinder Men from the Duty of Charity and the same holds of all other Duties and to weaken their hopes of the performance of Promises made thereunto He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap c. 3. We have so much natural aversion to our Duty and so much unbelief of the promised Reward that we are ready to make every appearance of a Difficulty a sufficient ground to quite our Duty For though the Weather will often be lowring and the Air tempestuous when a little after the Season will be favourable enough yet it is supposed that Men are very apt by such small appearances of Difficulty to be hindered from their Duty while the wise Man thus confutes them even by relating their Objections under this Similitude He that observes the Wind shall not sow and he that regards the Clouds shall not reap 4. They that do in earnest mind obedience to commanded Duties and so would meet with the performance of the Promise made thereunto must not ly in wait to observe Difficulties a far off or find out what may discourage them in their Duty nor must they regard Difficulties when they are suggested to their Minds but when the season and opportunity of Duty comes they must set to it whatever appearance of bad Success there be else they will never be for the advancement of Gods Honour in the discharge of their Duty For he that observes or as the Word signifies watcheth anxiously for the Wind shall not sow and he that regards the Clouds concluding it will be Rain when they seem to threaten it shall never reap 5. If Men would reason in Matters relating to their Duty to God and their eternal Welfare as they ordinarly do in the matters of this Life they would not be so often hindred from their Duty or discouraged in it but that reasoning which hath no weight with them in things of an earthly and small Concernment the same seems most strong in reference to the greatest matters of their Soul and another Life For here it is supposed that Men do not ordinarly reason from appearance of Rain or Wind that they should neglect to Sow or Reap and so of other things else they would seldom or never do what they are seldom or never found to neglect in the ordinary season thereof and yet that they do too frequently from any appearance of hard Events reason that they must neglect necessary Duties particularly that of Charity here prest He that observes the Wind shall not sow and he that regards the Clouds shall not reap 6. There is so much Wisdom manifested in all the Works of God and we are so blind and spend so much of the little Wit we have upon other things that there is not any of these works that can be fully comprehended by us this is clearly supposed in the other Branch of Solomons Confutation of the delay or neglect of Duty upon appearance of bad success as thou knowest not c. so thou knowest not the work of God who maketh all 7. Men is of so wonderful a Constitution that it will conquer his Understanding to comprehend himself And therefore while he reflects upon himself he should be humbled that he can know but little of these two principal Parts whereof he is composed the way of the forming of his Soul its union with and acting by the several Organs of his Body the way how his Body was formed in the Womb how so many rare and far differing Organs and Members of so various operations should arise out of so inconsiderable a matter of one kind and colour and that of the same Bones should grow without which Man would creep upon the Earth as Worms do Women that Bear Children and all that are born of Women should humbly admire and adore the wonderful Art and Wisdom of God in framing both their Spirits and Bodies and thereby be moved to adventure upon Duty to Him being confident that He who made them so wonderfully can easily prevent imminent Hazards in the way of their Duty and bring about the performance of His Promises though they see not how the same can be For here the incomprehensible Wisdom of God manifested in forming of the Spirits and Bodies of Men is brought as a motive to the Duty of Charity and to make Men charitable so to speak of God that He can easily prevent their Fears of Loss and Want make up their Losses and make good His own Promises As thou knowest not the way of the Spirit nor how the Bones grow in the Womb of her that is with Child so thou knowest not the Work of God that maketh all things 8. However our ignorance of Gods way of working so far as the same may be known ought to humble us yet the knowledge of our ignorance may be useful for us and may teach us to follow our Duty in hope of the promised Reward though we see no probability that the same may be brought about For Solomon brings our ignorance of God's working as an Argument to convince us of Folly in desisting from Duty because we see not how we shall be Rewarded as He hath promised and to put us to our Duty in every opportunity thereof considering that God who is infinit in Power and Wisdom can easily prevent our Fears of Loss or Hazard in the way of our Duty and bring about the performance of His own Promises though we see not how it may be done As thou knomest not the way of the Spirit c. so thou knowest not the work of God who maketh all 9. The Consideration of Gods infinit Power should make us hope against all appearances of the contrary that His Promises shall be made out to us and so follow our Duty though we see no appearance of success For while Solomon is discovering and guarding against the cause of our neglecting Duty namely our ignorance of Gods way of working in bringing about the performance of His Promises which is often contrary to appearance he describes the Lord from His infinit Creating Power Thou knowest not the work of him who maketh all 10. Gods efficacious Providence in bringing about the performance of His Promises as it is secret and unseen to us so it operats constantly and that so certainly that there shall be no miscarriage of the effect intended by Him Therefore is the same here set forth by His way of forming the Spirits and Bodies of Men which as it is very secret so it is constantly going on As thou knowest not the way of the Spirit or how the Bones do grow in the Womb of her that is with Child so thou knowest not
attaining to what is prest in the former namely the removal of Sorrow from the Heart And put away evil from thy Heart 10. Men will never rightly reform the Ills of their practice especially Sins of their Youth till they be sensible of their Original Pollution which doth encline them to sinful Courses even from the very Morning of their Life or as the Word translated Youth signifies the breaking of the Day of their being in the World For Original Sinfulness is held forth in this Expression which is brought in as a Reason why Men should be serious in reforming their actual Transgressions For Childhood and Youth are vanity 11. The sinful Delights of Youth are transitory and those hot furious Motions of Passion Lust and the like will soon evanish the consideration whereof should move Men to the study of Mortification timously that they may leave their Lust ere their Lusts leave them For the Vanity here spoken of is mainly to be understood of the transitoriness and speedy evanishing of youthly Pleasures and the same is brought as an Argument for the study of Reformation For Childhood and Youth are vanity CHAP. XII THE ARGUMENT IN the First Part of this Chapter contained to the 8 Verse the Preacher continueth his purpose begun in the end of the last Chapter which is to stirr up Men to a serious and timous preparation for Death and Judgement And in order thereto doth 1 press the exercise of a Duty very fit and necessary for that end to Remember their Creator c. ver 1. where 1 we have the Duty it self which is to Remember a Word importing a clear up-taking of God and His Attributes an affectionat and cordial Trusting in Him and an Engagement to the Duties of New Obedience ver 1. 2. The season fittest for discharge of that Duty not only the present Now but the time of Youth ver 1. And 3. The Argument whereby he presseth this Duty taken from the sad Condition that every Man is to expect under Old Age with reference to the Trouble and Afflictions incident to it and the continuance of these Afflictions upon him and the Language that such will have at such a time far different from what they had in their Youth ver 1. 2. He doth negatively describe the fittest Opportunities for the performance of these Duties necessary in order to the preparing for Death as that it should not be deferred till the Miseriei of Old Age creep on nor till the frequent Returns of outward afflictions especially Diseases ver 2. In the dimness of the bodily Eyes the usefulness of external Lights and the fatling of the Reason held forthly the Allegories of the Sun Moon and Stars being darkned and in the continual succession as one Cloud or Shower after another cometh in time of Winter of one Trouble after another ver 2. 3. The Preacher positively evinceth the time of Old Age not to be so fit an Opportunity for making peace with God in order to preparation for Death as the time of Youth and Health an old Mans Body being so beset with Death as a beseiged Castle that the Arms and Hands called the Keepers of the House do shake the Legs and Thighs the strong Men grow feeble the Teeth the Grinders turn few loose and unfit for preparing Meat for the Stomach and the Eyes which took out at their Holes as Windows grow dim and weak ver 3. 4. He by several other Metaphors describeth the dissolution of this House of Clay or earthly Tabernacle as by the Shutting of the Doors in the Street importing the unfitness of the Mouth and Lips to speak or Throat which are the Doors of the Tabernacle to let down Meat By the low sounding of the Grinders holding out the small noise Old Men throw want or weakness of their Teeth make in their Eating by his rising at the Voice of the Bird thereby signifying the unsoundness of his Sleep and by the Daughters of Musick brought low thereby discovering the weakness of all these Organs of the Body made use of either in uttering or receiving of melodious Sounds ver 4. By Old and Dying Men their being afraid of that which is high and their Fears in the way insinuating their want of Strength and Courage by the flourishing of the Almond Tree holding forth the increase of Gray Hairs as a sore-runner of Death by the Grashoppers being a Burden shewing their Weakness to be such as that the weight of a Flie shall be a trouble to them And by the failing of the Desire both after lawful and unlawful Objects ver 5. The ground of all which is because Man is going to his unchangable Estate ver 5. and his Friends have given him over for dead and begun their mourning for him ver 5. By the loosing of the Silver Cord holding forth the decay of the natural Life and Spirits or Marrow of the Back-bone and Arteries of the Heart which thence convoy the Spirits to other places of the Body By the breaking of the Golden Bowl whereby is meant the Skin containing the Brain which having the Pores of it much opened to admit of what is prejudicial fortokeneth a Decay of the Body in old age By the Breaking of the Pitcher at the Fountain by which is meaned the obstruction of a Vein in the form of a Pitcher coming from the Liver here called the Fountain betokening Decay and Death ver 6. and by the Wheel broken at the Cistren by which is meant the Lungs which as a Wheel are in continual motion till by watry Humours and Flegm falling down in the Stomach they be impeded and so brings Decay and Death ver 6. All which drives the Preachers Scope in the ver 1. to prepare for Death in time before these things fall out by remembring their Creator in the days of Youth And 5. This First part of the Chapter is shut up in giving a short sum the Tabernacle being dissolved as is before described of Mans future state both as to the Body that it being Dust in its first original returns thereto till the Resurrection and also as to the Soul called here the Spirit because of their immaterial substance and resemblance to God that it shall return to God to be disposed of eternally by Him Which also may perswade to the Duty of preparing for Death ver 7. In the Second Part of this Chapter from ver 8. to the end the Preacher sums up this purpose and the whole Book wherein 1. He asserts as the substance of this Book the vanity and insufficiency of all humane Things for directing Man to true Happiness ver 8. 2. He commends the purpose contained in this Book 1. From the Preacher himself and his qualification of Wisdom ver 9. As from the Improvement he made of this for the good of the Church ver 9. As from his Diligence and Assiduity in his Work ver 9. As from his not resting in any measure attained but seeking out carefully
God who gave it SOlomon having at length described the Dissolution of the earthly House of our Tabernacle after Death He giveth here a summ of Mans future State after Death in reference to the two principal parts whereof he is made up And First For his Body which he calls Dust because it was Formed out of the Dust Gen. 2.7 and being separat from the Soul is the most vile and loathsome piece of Dust of any other he saith it returns to the Dust because it is ordinarly laid there to remain till the Resurrection and because it is in effect the same substance with it And Next For his more noble Part his Soul called here the Spirit because of the immaterial substance thereof and its Resemblance to God the Father of Spirits it returns to him who gave it There is no Ground to think he speaks only of the Souls of the Godly but rather of the common state of the Spirits of all Men after Death neither is there any necessity to think that therefore every Soul must go to Heaven seing the Scripture is so clear to the contrary But every Soul is said to return to God because in the very moment of its separation from the Body it must sist it self before him the Supream Judge to be eternally disposed of according to his pleasure who will sentence it according to the state it shall be found in at Death And these considerations also have great influence in exciting Men timously to make their peace with God that he may favourablie intertain their Spirits at Death and they may lay down their Bodies in the dust in hope of a Glorious Resurrection And this is the reference which this verse hath to the Scope exprest in the first words of the Chapter Hence Learn 1. Although our Bodies have some Beauty and Majesty imprinted on them while the Soul resides in them and they are acted by it for which cause they were set out by these excellent similitudes formerly mentioned yet of themselves they are but Dust and will appear when the Soul is separat from them to be very loathsome Clay the thought whereof should keep Men from being Proud of their Bodily Strength or Beauty Jer. 9.23 it should make them admire the Lords condescending to have correspondence with such Dust Gen 28.27 his Marvelous Art and Power in framing so Beautiful a piece of Work as our Bodies of the Dust Ps 139.24 especially his assuming so frail a Being as a human Body in a personal union with the Diety Ps 8.4 c. It should be made use of as a ground of Confidence to obtain pity and help from him to frail Dust Ps 103.14 And of submission to hardest Dispensations Isai 45.9 it should make us careful to get the Ornament of his Grace which makes base Dust truly Beautiful 1 Pet. 3.4 It should banish the fear of all flesh which is but Dust like our selves Isai 51.7.8 and shoul make us long for the time wherein Christ shall change our vile Bodies and make them like his Glorious Body Philip. 3.21 all which are the uses the Scripture makes of this consideration that we are Dust the Dust c. 2. The Bodies of Men at Death go not as their Spirits to that state wherein they must be Eternally but as they were at first taken out of the Earth so they must go thither for a time the Lord hath so ordered that whereby he may prove and Exercise his peoples Faith concerning the Resurrection For saith he The dust shall return to the Earth as it was 3. The Souls of Men die not nor go to Corruption as their Bodies do but subsist after their separation from the Body which should make Men careful to see to the Eternal well-being of them for Solomon here supposing the body or Dust to be gone to the Earth he speaks of the Soul or Spirit as now subsisting whereby it appears that the immortality of the Soul hath been Preached to the ancient Churches The Spirit returns to God who gave it 4. Men receive not their Souls from their Parents as they do their Bodies nor are they formed of any preexistent matter as the Spirits are which Beasts have Gen. 1.20 but are Created of nothing and immediatly infused into the Body by the Lord For saith the Preacher the Spirit shall return to God who gave it 5. Our Spirits are Gods free gift and therefore all the powers and faculties thereof ought to be imployed to the Honour of the Giver Rom. 11.26 He is to be depended on and acknowledged for the preservation of them Job 10 12. And all Crosses upon Body or Spirit to be submitted unto Heb. 12.9 For saith he The Spirit returns to God who gave it 6. As the Spirits of Men even the greatest on Earth are in Gods hand to be moved by him while they are in the Body as he pleases Prov. 21.1 So when they go out of the Body they must sist themselves before him to be disposed of at his pleasure who will throw the Spirits of the Wicked into the Lake that flames with Fire and Brimstone and will bind up the Spirits of the Godly as his Jewels in the bundle of Life for in reference to both this is verified The Spirit shall return to God who give it Ver. 8. Vanity of Vanities saith the Preacher all is Vanty IN this and the following Verses is contained the last part of the Chapter and the close of the whole Book wherein the Preacher doth briefly Summ up and by several Arguments commend the purpose contained in it which for Methods cause we may take up in four Articles or Heads of Doctrine The first which is in this Verse contains the Summ of the first Principal part of the Book namely that all Created things and human endeavours about them are vain or insufficient for leading a Man to his true Happiness And this having been frequently held out before is here necessarly Repeated that all may assent unto it as a Truth now abundantly proven and which the Preacher himself loved to meditate upon and writ again and again and with this Repeating of it he mentions his calling to be a Preacher as that which should gain weight to every Truth delivered by him and to this in particular Beside what hath been observed from this purpose before We may Learn 1. Necessary Truths must not be cast by after they are clear to us and sufficiently proven to be Truths by many Arguments neither will they become loathsome to a Holy Mind but ought to be intertained and meditate upon till we find motions sutable thereunto wakened in our Hearts and some Fruits in our practice answerable to them which may evidence we do truly know and believe them and the more clear such Truths are to a Gracious Sool the sweeter they will grow and the more delight will the Soul have to dwell upon them Therefore doth Solomon after he hath fully proven and cleared this Truth and
every thing that God doth to be beautiful in his time he giveth this for a reason why men see not that beauty The World is set in their heart 6 The Beauty of Divine Dispensations which makes them lovely and makes men submit unto and chearfully undergo them cannot be seen till one part of Gods working be compared with another and the whole so far as mans mind can reach viewed at once by going back in his mind as far as he can toward Eternity to consider the Lords foreknowledge of these things His Holy purposes and ends in them so far as the Word manifests these Act. 15.18 And comparing therewith these fair properties of God His Wisdom Power Justice and Mercy which are legibly writen upon them in time by the help of the Scriptures Psal 111.2 3 4. And by the same help looking foreward to Eternity and considering what shall be the issue and result of all these Dispensations even Glory to Himself in the manifestation of His Terrour to the wicked of his mercy and love to His Own Rom. 11.36 For this is a Second Reason why the Beauty of Dispensations is not seen man finds not out his work from the beginning to the end 7. Though an unrenewed man may sometimes see further into Gods mind and consequently into the beauty of some of His Dispensations than a renewed Child of God while he is under a Cloud of Temptations can do 2 Sam. 24.3 And however the best of men can never in this life comprehensively find out any of Gods Works or know what may be known of them yet these that are most mortified to the World and whose hearts are most free of cares and delights about the things thereof they are fittest to see furthest into Gods Works For if the World set in mens hearts be the cause why they cannot find out the Work of God from the beginning to the end although they may see something in some particular Work of His than they that have it not in their heart must have a fair advantage of them for finding out the same from the beginning to the end Ver. 12. I know that there is no good in them but for a man to rejoice and to do good in his life 13. And also that every man should eat and drink and injoy the good of all his labour it is the gift of God THe Sixth Consideration serving to wean mens hearts from the best condition they can be in in this World as their Chief Good is That the most favourable of the Lords outward Dispensations have no further good in them to man than to incourage him in following of his Duty to his Maker and so fit him for a better life The Reason why we take Solomon here to speak especially of favourable Dispensations is that the Duties here commended are mainly suitable to these and men living under these are in the fittest Capacity for such Duties The first of them is That from the Lords bounty and goodness manifested in his favourable Dispensations men should draw matter of spiritual Joy and chear up his heart in God I know saith he that there is no good in them but for a man to rejoyce 2. That he should express the same by his activity in following commanded Duties and what is well pleasing in the sight of God and persevere in the same while he hath any being This is To do good in his life And 3. That in order to the former Two he should freely use the lawful outward comforts of this life comprehended under Eating and Drinking Whereby must be meant only the Sober and Holy Use of the Creatures seeing that only is consistent with and subservient to spiritual Joy and doing good formerly prest and this Use of favourable Dispensations he presses by Two Reasons First Because so man shall injoy the good of his Labour that is he shall have a temporary reward of all his pains and toil in his Duty even that which is truely good in order to a higher the injoying of fellowship with God while he is making those Uses formerly exprest of the Lords favourable Dispensations And Secondly Because this to wit the Power and Grace to use these outward comforts chearfully and as incouragements in serving the giver is a free gift of God over and above the favours themselves Hence Learn 1. While the Lord deals favourably with men in His outward Dispensations they are very prone to mistake the good that is in their condition and to apprehend some greater Happiness therein than they have ground by taking their present sweetness for their chief good and the outmost that is to be desired Psal 4.6 And rejoicing more in the same than in the Giver Deut. 8.14 Therefore the Wise-man doth not positively and simply assert the right use of these favourable Dispensations but finds it necessary to deny that there is any other good deservedly so called in things of that nature than what is here pointed at and confirms the same by opposing his own certain Knowledge and Experience to other mens Fancies I know that there is no good in them but for a man to rejoice 2. However the Lords People want not matter of rejoicing in their saddest condition 1 Pet. 1.6 Nor of Humiliation in their best in this life Psal 2.11 Yet when the Lord is dealing bountifully with them even in His outward Dispensations they are then in a special manner called to spiritual Joy whereby they comfort themselves in Him as theirs more than in His favours Psal 118.13.14 And go chearfully about His service Isai 64.5 This being the end of all His Liberality Psal 30.10.11 And that which is mainly expected from them by others of His People Psal 142.7 For Spiritual Joy as the principal Duty of one living under favourable Dispensations is here recommended There is no good in them but for a man to rejoice c. 3. All the chearfulness and recreation of spirit that men get by the comfortable Passages of Gods Providence toward them should incite them to well-doing especially to Duties relating to the Lords publick Work in the World 2 Chron. 24.16 Duties of Equity and Righteousness in their dealings with men that when their hearts are cheared and lifted up with favourable Providences they turn not to injustice and oppression Mat. 5.44 And Duties of Charity and Beneficence to the poor and afflicted that are not so well dealt with 1 Tim. 6.18 All which the Scriptures cited make clear to be that doing good in Gods sight which is here recommended as that whereby spiritual rejoicing and chearfulness ought to be evidenced There is no good in them but for a man to rejoice and do good in his life 4. None can do any thing which is truely good in Gods sight unless he have first some measure of spiritual Joy in God flowing from the faith of acceptation with Him thorow Christ which only begets true Joy Rom. 5.1.2 And this Joy becomes the Souls strength
for every Duty Neh. 8.10 Therefore the Preacher expresses the right use of the Lords favourable Dispensations in this order that man should first Rejoyce and then do good in his life 5. They whose Hearts are cheared by the proofs of the Lords bountie in His dealing with them and do express that chearfulness by their activity in Duties that may honour Him they have found that true good which is attainable in this life And when men either take not the comforts allowed upon them or do not express and evidence the same by well-doing they get no good of their greatest Mercies but much hurt For this must be the only true Good which men can attain by all the comfortable Passages of Gods Providence in their Life seeing as the Wise-man saith There is no good in them but that a man should rejoice and do good in his life 6. There is no shorter term of doing good than the term of Life nor is there any part of a mans Life to be otherwise employed whereunto he should be ingadged by considering that he will not have after this Life opportunity or advantage to do good as he hath here by gaining and allureing others to Duty toward God For so saith the Preacher That a man should do good in his Life to wit along his whole time 7. Although the Creature comforts are alwise to be used in a Holy and sober manner 1 Tim. 4.4.5 And never as fewel to mens Lusts Deut 6.11 12. yet when the Lord is dealing more Liberally with men in outward things than at other times he doth allow a more liberal and chearfull use of the Creatures upon them that so they may be the more strengthned and incouraged for these weighty Duties which are suitable for such Dispensations For seeing it is Gods allowance alwayes while he continues life and the use of the Creatures for the maintainance thereof that men should Eat and Drink This Eating and Drinking here recommended must be meant of a more free and chearful use of these things under His more favourable Dispensations especially considering that it must be subservient to the former Two Rejoicing and Doing good And also that every man should eat and drink 8. Although the Lord may give to his People abundance of outward things for which they have not laboured Deut. 6.11 Yet it is His mind that every one who takes the comfort of the Creatures should be imployed in some honest lawful Labour while they have Ability whereof their Eating and Drinking may be the fruit of reward for while man Eats and Drinks he should be enjoying the good of his Labour 9. When men use the comfort of the Creatures such as Meat Drink and the like and are thereby cheared in their hearts and encouraged in Duty to God then and never but then do they enjoy the good of their Labour Without this their table is but a snare to them For this Enjoying the good of a mans Labour is brought in as the result of what is before That a man rejoice and do good and eat and drink and so injoy the good of his Labour 10. Not only the plenty of Creature comforts and the power to use them but especially the Grace to use them aright by drawing matter of spiritual Joy from them and incitement to Duty is Gods special Gift which should be thankfully ackowledged by men while they use them And not taken as the Beasts do without minding the Giver For all the former to wit Creature comforts the Power to use them and to Rejoice and Do Good are here called The gift of God And this is held out as a Reason why men should take their allowance and use it as hath been shown Verse 14. I know 〈…〉 be 〈…〉 HEre are Tâ—â—eâ— further considerations offered to the minde of the Lords People for quieting them under all the changes of His Dispensations The Seventh in order is Concerning the unchangeable and permanent course of the Lords Working according to His eternal purposes and this is confirmed from Solomons own Experience I know that whatsoever God doth it shall be for ever Which is not to be understood of Gods Works of Creation seeing the most part of these must be dissolved 2 Pet. 3 7. And yet the Words hold out a truth concerning these Works as to their permanency while time endures which is sometimes exprest by this Word for ever Nor is it to be understood of His Works of Providence considered in themselves seeing these are transient and one of them succedeth to another as War and Peace and the rest which he instanced before and so cannot be for ever simply But the meaning is that all His Dispensations shall be for ever in regard of the effects of them which are the main ends intended by Him in them to wit His glory and the good of His Elect and that all these changes of Dispensations shall constantly and unchangably fall out in these Periods of time which he hath set for them in His Eternal Councel whereof every thing that He doth in time is a part of the Execution so as all the wit and endeavours of men cannot hinder or interrupt a Work of His or put it out of His Time but whatever He pleases to do shall always fall out in His appointed time and therefore it is every mans Duty contentedly to undergoe these Dispensations taking what comfort the Lord allows for incouraging his heart in Duty to Him The Eight is Concerning the absolute perfection of all His Works Nothing can 〈…〉 taken from them Which is not to be understood of God absolute Power who could manifest more displeasure 〈…〉 to men in His Dispensations than he doth But upon supposition of His decrees there can be no change and in respect of men whose wit or power can neither add to nor diminish from what His Providence intendâ— to bring forth and considering these Dispensations of His whether such as are comfortable or terrible to men in regard of their subserviency to His holy Ends the manifestation of His Glory in punishing Trying or comforting the Children of men they are absolutely perfect and compleat nothing can be added to nor taken from them to make them fitter for attaining these ends Therefore ought men to acquiesce in them as perfect and not to be Censured or Murmured at The Ninth is Concerning the great ends of all Gods Dispensations to wit that men considering themselves so compleatly under the dominion of His irresistible Providence may make it their great Study under all changes to keep their hearts in fear of offending Him so maâ— they injoy true contentment under them all Hence we may Learn 1. That amidst all the changes of Dispensations and seeming confusions that are in the World all things are infallibly and unchangeably carried on according to the wise predetermination of God so that His purposes are always in executing and his pleasure always in fulfilling and He still gaining His holy ends which
lawful Marriage Ps 127.3.4.5 And to have a long Life when it is spent in Honouring God Prov. 16.31 Yet when he looks upon these or any thing of that nature as his chief Good or when his Eagerness in providing for his Children or Old Age takes him off from providing for his Soul or proves prejudicial to the true Good thereof then these outward Blessings are so far from increasing his Happiness that they do much augment his Sin and Misery for such an one the Spirit of God doth here set forth as extremely miserable who though he have an hundred Children and live never so many years yet his Soul injoys no Good 5. That which is a sanctified Dispensation to the Saints and is so far from diminishing that it doth increase their Happiness the same is a plague and Testimony of Gods displeasure to the Wicked For although the best of the Saints may be deprived of the Honour of Burial and when it is so for Christs cause they are so much the more Happy Ps 79.2 Rom. 8.28 Yet the want thereof is a curse to the Wicked and an increase of their Misery in so far as it speaks the Lords abhorrency of their Bodies which they only cared for for as a part of the Covetous mans Curse he is here supposed to have no Burial 6. There may be much Mercy in these Dispensations of the Lord which seem most sad and portend most wrath to the Sons of Men An Untimely Birth often proves very grievous to the Parents not only for the disappointment of their Hopes and Desires but for the hazard of the Mothers Life Yet it may prove Really and should be so looked upon a prevention of much Sin and Misery to the person so taken away and consequently of greater Grief to the Parents who should think upon their abortive Seed as in a Better Condition than if the same had been timely and had come to have great Riches Honour many Children and long Life neglecting with all the study of the Souls true Good for comparing such a Birth with the Covetous man he saith an untimely Birth is better than he 7. Though the natural state of all that enter into the World be equally Sinful and Miserable as to their Original Guilt and subjection to wrath therefore Psal 51.5 Eph. 2.3 Yet that Guilt is only reckoned upon the Wicked mans Score who continues in Sin and is not imputed to the Godly who is born again and hath Christs Righteousness imputed to him For it is of the Covetous Idolater that this is spoken as being proper to him to have that Guilt charged upon him when he is going out of the World he comes in with Vanity 8. There is neither comfort nor hope of comfort in the Death of Wicked men their Death is their entry into utter Darkness where is weeping and gnashing of Teeth For Darkness in Scripture signifies both the privation of Comfort and the inflicting of Torment and Woe And here the Covetous Idolater is said to depart in Darkness 9. It is just with God to deprive Men of a Name after they are gone who minded never the Glory of his Name nor tio have a Name and esteem with him in their Life but placed the r Happiness in gaining a high esteem among Men and in perpetuating their Memory among them after their Death And ordinarily he doth so for although some Wicked men may have their Remembrance long continued by some useful Monuments left behind them yet as to the perpetuating of their Name and esteem as truely Happy Men with God and among them that are truely wise this is verified of every one of them his Name is covered with Darkness 10. Every step of a Wicked Mans walk from his entry into the World to his Departure out of it is in Sin and Misery so that if such Men could be particularly known to others this might be truely said of them and written upon every one of their Graves he comes in with Vanity he departs in Darkness and his Name is covered with Darkness 11. It had been better for Men that they had never been than to be without God in the World better never to have seen the Sun than to seek their Portion in things below the Sun and better never to have known any thing than to imploy all their wit about things Worldly neglecting the study of Gods favour and Reconciliation with him thorow Christ for here the Abortive who hath not seen the Sun nor known any thing is preferred to the Covetous as in a Better Condition than he who hath seen the Sun lived long and known much of things Worldly 12. They that seek Rest and satisfaction to their Spirits in any created thing neglecting to seek the true spiritual Rest which consists in Reconciliation and fellowship with God in Christ Mat. 11.28 Psal 116.6 And to make sure their eternal Wel-being which is the everlasting Rest of the Godly Isai 57.1 shall be so far from finding Rest in this World that they shall meet with much unquietness here and Everlasting Torment hereafter For Solomon comparing the Covetous with the Abortive he saith this hath more rest than the other and seing the Abortive hath properly no rest here at all and yet is said to have more Rest then the Covetous it is imported that he is so far from Rest that he is extremely Tormented 13. All the Favours that wicked Men enjoy are aggravations of their guilt and so do increase their Misery Even this that they have seen the Sun or have known any thing at all makes their case more sad than theirs who have not For it is here imported that they are more miserable than if they had not seen the Sun nor known any thing while the case of the Abortive is preferred to theirs in this That such an one hath not seen the Sun nor known any thing and hath more rest than they 14. As Men that are Strangers to the Spiritual Life of Grace and so have no well grounded confidence of the Life of Glory are excessively desirous of a long Life in this World so this frame of Spirit is a clear mark of an unmortified worldly person For while the Spirit of God directs Solomon to suppose Men to live so long here he meets with their apprehensions that they would be very happy if they might have the benefit of so long a Life and therefore do exceedingly desire it Yea though he live a thousand years twice told 15. The true Good which should draw the desires of Men after it doth not consist in Riches Honours numerous Off-spring or any thing of that sort A Man may have all these and yet be a Stranger to that wherein his chief Good consists namely Fellowship with God and living in His Fear and Obedience For Solomon here supposes a Man to have beside the former Advantages A long Life even a thousand years twice told and yet to see no good 16. Men that